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EiEasoNic vERsresH 


The present volume contains the Coptic texts, 
with translations, of an important series of Apo- 
crypha, a Life of Pisentius, Bishop of Coptos in 
the seventh century, an Encomium on John the 
Baptist, attributed to Saint John Chrysostom, and 
a series of Instructions by Pachomius the Archi- 
mandrite ; all of them are written in the dialect 
of Upper Egypt, and all are published for the first 
time. The editing of the texts has been carried 
out by an arrangement with my colleague Dr. L. D. 
Barnett, Keeper of the Department of Oriental 
Printed Books and Manuscripts in the British 

The longest and perhaps most interesting Apo- 
cryphon is the ' Book of the Eesurrection ', which 
is attributed to Bartholomew the Apostle. It 
describes the descent of our Lord into hell, the 
conquest of Death and his sons, the defeat of the 
Devil, the destruction of the gates, bolts, and bars 
of hell, the extinction of its fires, the overthrow of 
its blazing cauldrons, the liberation of Adam and 
Eve and aU the children of men, the final con- 
demnation of Judas Iscariot, the ascent from hell 
of our Lord, His Eesurrection, His appearances to 
the Apostles, His enthronement on the right hand 
of the Father in His Tabernacle of Light in the 


Seventh Heaven, and the reconciliation of God with 
Adam and his sons in the presence of myriads of 
Cherubim, Seraphim, Archangels, Angels, Thrones, 
Dominions, Principalities, Powers, and all the hosts 
of heaven. Here and there in the work there are 
passages that resemble parts of the mediaeval com- 
position known as the ^ Harrowing of Hell ', but its 
contents are entirely different from those of the 
second part of the Gospel of Nicodemus which 
deals with Christ's Descent into Hell. The whole 
Apocryphon exhibits strong Egyptian (Gnostic) 
influence, and professes to give the actual words 
of the divine unknown language in which our Lord 
and the Virgin Mary spoke to each other. The 
MS. from which the text is edited was written 
probably in the tenth or eleventh century, and it 
was presented to the church of Illarte by an un- 
named benefactor who states in the colophon that 
he supplied his own parchment. The form of the 
name Illarte suggests that this church was situated 
in Nubia, perhaps near the modern town of Wadi 
Halfah. In view of the importance of the work, and 
the very mutilated condition of the text, the Trustees 
ordered a complete facsimile of the MS. to be made 
and published with the text (Plates I-XLVIII). 

Two of the Apocrypha printed in this volume 
deal with Saint John the Apostle. The text of the 
first is edited from the vellum MS. Oriental No. 6782, 
which was written in the seven hundred and sixth 
year of Diocletian, or the Era of the Martyrs, i. e. 
A. D. 990. It states that Saint John was in Ephesus, 


and that having made a long prayer, the text of which 
is given in full, and made an address to his followers, 
he ordered them to dig a grave for him outside the 
city. In this he laid himself down and died peace- 
fully, but when his disciples came the next day 
they could not find his body. An Ethiopic version 
of this Apocryphon is extant in the venerable MS. 
Oriental No. 673, Fol. 95b ff., and a version in Arabic 
must also have existed. The second Apocryphon 
of Saint John is a very curious work. According 
to it our Lord sent a cloud into all parts of the 
world wherein were the Apostles in order that it 
might bring them to Him on the Mount of Olives. 
When all the Apostles had arrived there John 
asked the Lord to explain to him the Mysteries 
of the Heavens, and the laws which regulated the 
fall of dew and rain, and other natural phenomena. 
Having summoned a Cherubim (sic) the Lord com- 
mitted John to his care, and told him to answer 
fully all his questions. The angel having set John 
upon his wing of light bore him up through the 
Seven Heavens and described to liim their con- 
struction. He shewed him the Twelve Kulers of 
the worlds of light, and the fountain whence fell 
the rain upon the earth, and described to him the 
laws which govern the succession of day and night, 
and the various classes of stars, &c. In the eastern 
part of the earth also he shewed him Paradise, 
and Adam walking about in it, burying in the 
ground the heaps of leaves which fell from the tree 
of the knowledge of good and evil. The angel 


impressed upon John the saeredness of oaths sworn 
by water and by wheat, because the former existed 
before the heavens and the earth were created, and 
the latter was formed from portions of the * invisible 
body of God' and the body of His Son. Having 
explained to John why Hezekiah turned his face 
to the wall and wept, and answered his questions 
about predestination, and whether animals have 
souls and whether they will live again after death, 
the angel brought John down from heaven to the 
disciples who were awaiting him on the Mount of 

The last Apocryphon in the volume concerns 
John the Baptist, and is found in an Encomium 
on this saint which is attributed to Saint John 
Chrysostom. In this interesting work Chrysostom 
tells us that he discovered the narrative, which is 
stated to be the work of John, the brother of our 
Lord, written in a kittle old volume' preserved 
in the Library of the Holy City Jerusalem, among 
the manuscripts which had been deposited there by 
the Holy Apostles. According to this volume the 
Saviour was on the Mount of Olives surrounded 
by the Apostles, who were questioning Him about 
John the Baptist. He commanded a cloud to come, 
and He and they ascended upon it into the heights 
of heaven. When He had shewn them all the 
Heavens except the Third, He brought them into 
the Third Heaven, which was a most glorious place. 
They saw there John the Baptist and his father 
and mother, Zacharias and Elisabeth, who were 


arrayed in splendid apparel set with precious stones. 
Summoning to Him Michael, and the Seven Arch- 
angels, and Sedekiel, and surrounded by the Apostles, 
He called upon them all one by one to bear witness 
to the fact that He had bestowed the Third Heaven 
upon John the Baptist. He then enumerated before 
the Archangels and Apostles the great gifts which 
He had given to him, the last and greatest of them 
all being a boat of gold. The boat was intended 
for the use of the souls of those who had loved 
John upon earth. These souls would, after the 
death of their bodies, find their way to the boat 
of gold, and John would ferry them over the Lake 
of Fire, and land them in the Third Heaven, which 
was John's peculiar appanage. No soul, good or 
bad, could enter this Heaven except after baptism 
in the river of fire, which consumed the wicked, but 
to the righteous followers of John seemed only like 
a hot bath. There was there also another boat, 
which was provided with oars and lamps. When 
the souls of the righteous had taken their places 
in it, the oars worked by themselves, and rowed 
it over the dark waters, the lamps lighting it on 
its way. 

The remaining texts in this volume are a Life of 
Pisentius, Bishop of Coptos in the seventh century, 
and a series of Instructions to a brother, who had 
lost his temper and reviled a fellow monk, by 
Pachomius the Archimandrite, of the famous 
Monastery of Tabenna. 

The Coptic texts enumerated above are of great 



value linguistically, for they contain many unusual 
forms, and some words which are not to be found 
in the lexicons available to me. To the student 
of Egyptian Christianity they are highly important, 
for they record traditions and legends hitherto 
unknown, many of which must be very old. The 
manuscripts from which they are edited are also 
of unusual importance from a palaeographic point 
of view, for three out of the four are dated, and 
they thus form guides for the approximate dating 
of undated manuscripts. The quotations from the 
Old and New Testaments appear to have been made 
from memory, and some of them are difficult to 

I am indebted to the Director, Sir Frederic G. 
Kenyon, for his help in deciphering the Greek 
portions of the colophons, and for many friendly 
suggestions. To the readers of the Oxford Univer- 
sity Press my thanks are also due. 


Dbpaetment of Egyptian and Assybian Antiquities, 
British Museum. 
May 7th, 1913. 



Preface ......... v 

Introduction. Description of the MS. Summaries, etc. xv 

Egyptian Mythology in Coptic Writings . . . Ixi 

List of Passages of Scripture, quoted or referred to Ixxiii 

I. The Book of the Kesurrection of Jesus Christ, by 
Bartholomew the Apostle. 

Text 1 

Translation 179 

Appendix ..... 216 

The Life of Saint Bartholomew. From the 
Ethiopic Synaxarium. 

Text 49 

Translation 231 

II. The Repose of Saint John the Evangelist and 

Text 51 

Translation 233 

III. The Mysteries of Saint John the Apostle and Holy 

Text 59 

Translation 241 

IV. The Life of Bishop Pisentius, by John the Elder. 

Text 75 

Translation 258 

Appendix 322 

The Life of Pisentius. From the 
Ethiopic Synaxarium . . .331 


V. Encomium on John the Baptist, by Saint John 

Text 128 

Translation 335 

VI. The Instructions of Apa Pachomius. 

Text . . . . . .146 

Translation 352 

Coptic Forms of Greek Words . . . . .383 

Names of Persons, Countries, etc 400 

Foreign Words 404 



[All the Plates are reduced one-third in scale.] 


I-XLVIII. Oriental 6804. A complete facsimile of 

the MS To follow p. ^S 

XLIX. Oriental 6782, Fol. 1 &. The Frontispiece of 
the MS.— Saint John and the Virgin Mary 

To face p. 52 

L. Oriental 6782, Fol. 5 h. Death of Saint John 
the Evangelist. This plate shews the decorated 

initials To face p. 54 

LI. Oriental 6782, Fol. 28 a. The tail-piece of the 

MS. — Epiphanius, Bishop of Cyprus . . 58 

LII. Oriental 7026, FoL 1 a. The Mysteries of John. 

This plate illustrates the decorated title-page . 60 

LIII. Oriental 7026, Fol. 20 b. The Life of Pisentius. 
This plate represents a typical page of the 
MS., and illustrates a decorated initial . . 76 

LIV. Oriental 7026, Fol. 82 &. Colophon. This plate 
gives the first paragraph, which is written in 
Greek, and the opening lines of the Coptic 

portion 126 

LV. Oriental 7026, Fol. 83 a. Colophon. Coptic 

portion — continued 126 

LVI. Oriental 7024, Fol. 8 &. Encomium on John the 
Baptist. This plate represents a typical page, 
with initials, quotation marks, and marginal 

ornaments 136 

LVIL Oriental 7024, Fol. 18 a. Instructions of Pacho- 
mius. This plate represents a title-page with 

decorated border, initial, &c 146 

LVIII. Oriental 7024, FoL 49 &. Colophon, with date 

in Greek 176 



The text of this most important apocryphal work is found 
in Brit. Mus. MS. Oriental, No. 6804, but unfortunately in 
a much mutilated state. The manuscript consists of twenty- 
four leaves of thin parchment, measuring from 7J in. to 
9 J in. in length, and from 6^ in. to 7 J in. in width. A good 
idea of its general size and appearance is afforded by Fol. 1, 
which, with the exceptions of a few letters on one side 
and of the lower margin, is complete. The number of the 
page, as is seen from Fol. 16 c, Fol. 19 h, &c., was written 
above the middle of the single column of writing, which 
filled the page j most of the page-numbers having disappeared 
the order of some of the leaves is doubtful. The text is 
written in a good clear hand with a brownish-black ink, but 
the sides of the ^ are in several cases decorated with patches 
of red ink. The names ic Jesus, i^icS Jah, the words 
spoken by God ilSCpi x^P aa^P^^^ and RSeiS^eSCpi 
Anccoe (Fol. 6 h), and the titles of the Hymns of the Angels, 
are written in red ink. On the last page but one is a tail- 
piece painted in black and red, and a few of the paragraphs 
begin with large, elaborately drawn and painted initials. 
Nowhere in the manuscript is a date given, but there is little 
doubt that it was written in the tenth or eleventh century. 
The Colophon, which is much mutilated, states that the 
manuscript was copied in the Name of the 'Holy Consub- 
stantial Trinity ' by a person, name wanting, who made use 
of *his own parchment^ gn W€qiJi€AJifip&>itott liJULitf 


Suuoq, and who deposited it in the church which is 'built 
in lUarte' ctrht m^\i.pTH, for the benefit of his soul 
in this world and in the next. Of lUarte and its church 
nothing is known, but the form of the name of the town, or 
village, suggests that it was situated in Nubia, perhaps near 
the Island of Faras. 

The manuscript was acquired by the Trustees in 1907 from 
Mr. R. de Rustaf jaell, who bought it, with other manuscripts, 
from a native dealer in Upper Egypt. The dealer purchased 
it, according to Mr. R. de Rustafjaell,^ from an Arab who 
found the manuscripts whilst he was working on his land 
near the ruins of an old Coptic monastery outside Edfu. 
A great many Coptic manuscripts were discovered near Edfu 
during the winter 1906-7, but it is doubtful if the Book 
of the Resurrection and the small Nubian manuscript, to 
which Mr. de Rustafjaell refers, were among them. 

The first to publish any part of the Coptic version of the Book 
of the Resurrection was Dulaurier who, in 1835, edited the 
Fragment des Revelations apocryphes de Saint Barthelemy * from 
the four leaves Copte 78, 5-8, in the Biblioth^que Nationale, 
Paris. In 1891 C. Schmidt published the text of one leaf, 
preserved in the Berlin Museum, of a manuscript containing a 
Recension of the Book of the Resurrection, under the title of 
Ein koptisches Fragment einer Moses- Adam- Apocalypse.^ This 
leaf, as M. Lacau shewed subsequently, belongs to the Paris 
Manuscript, Copte 129^''. Three years later M. Lacau 
published the text of all the leaves belonging to this MS., 
and republished the text from Copte 78, 5-8 which Dulaurier 
had edited and translated ; * and gave French translations of 
all the leaves. Each of the two Paris manuscripts represents 

' See The Light of Egypt ^ London, 1910, p. 1. 

» Paris, 1835, 8vo. 

' Sitsungsherichte d. Konigl. Preuss. Akad. d. Wissensch. zu Berlin, 1891, 
pp. 1045-1049. 

* Memoires de VInstitut Frangais d'Archeologie Orientale du Caire, torn, ix, 
1904, pp. 39 fF. 


a distinct Recension of the Book of the Resurrection, but 
there is nothing to indicate which of the Recensions is the 

The British Museum MS. seems to represent yet a third 
Recension, for in the passages in which its contents can be 
compared with those of the Paris MSS. there are many- 
striking differences. Passages in one manuscript are omitted 
in the other, and the contrary, and the scribe appears to have 
followed his own dictates in selecting passages for copying. 
In 1910 Mr. W. E. Crum published a rendering of the 
British Museum MS.,^ which he attributes to the twelfth 
century, and he gave with it a plate containing a facsimile 
of two pages. The Book of the Resurrection was written in 
Greek, but nothing seems to be known about the Greek 
original. The contents of the Coptic version may be briefly 
summarized thus : 

The first four or five leaves of Oriental 6804 are wanting. 
These, no doubt, contained, in addition to the title of the 
work, a description of the crucifixion of our Saviour, which 
ends with the words ' in the peace of the Father. Amen \ 
After His crucifixion He was laid in a tomb, and He rose 
from the dead on the third day, and carried up into heaven 
with Him the soul of the holy man Apa Anania. This is 
the only mention of Anania found in the manuscript. Who 
he was is not clear, but it is possible that he was mixed up 
in the proceedings connected with the crucifixion, and that 
in reward for his services and death Christ took his soul 
up into heaven, and made him to sit 'at the table of His 
Kingdom \ When Joseph of Arimathea had prepared the 
Body of the Lord for burial, and had laid it in a new 
sepulchre. Death went into Amente, or the abode of the souls 
of the dead, and asked what had become of the Soul of Christ. 
It had not been brought to him, and though he had sought 
for it for two days he had not found it. This fact troubled 

* Rustafjaell, Light of Egypt, pp. 110 flf. 


him greatly, and he was sorely disturbed in his mind because 
of the violent commotion which took place when Christ's Soul 
left His Body. Never had he known anything like it. 
Then calling to his steward Death told him that they must 
go and try to find the Body which had just died, and the 
Soul which had hidden itself. They set out from Amente, 
and when they came to the tomb of the Lord they found that 
it was Mighted up with the light of life', and Death and 
his steward sat down behind the tomb to take counsel 
together and to devise a plan whereby they might enter the 
tomb. Then the six sons of Death, namely, Gaios, Tryphon, 
Ophiath, Phthinon, Sotomis, and Komphion, who were 
waiting there for the Saviour to go down into Amente so 
that they might enter with Him and see what He would do, 
came to their father, and took counsel with him. Finally 
they took the form of serpents, * and wriggled into the tomb 
of the Son of God,' where the Saviour shewed Himself to 
them in the form of a dead body, which was lying in the 
back part of the tomb, with one napkin round the face 
and another round the head. 

Turning then to the Pestilence-fiend Death asked him 
if the Soul of the Body of Christ had been brought to him in 
Amente, or if it had been mentioned to him, or if he had 
included it in the number of the dead which he registered. 
Death then went on to describe his unquietness of mind, and 
the terrible things which had happened when Christ died. 
Amente rocked and quaked beneath him, the pillars of heaven 
trembled, the air was violently disturbed, and the hours and 
the days and the nights were thrown into disorder. As for 
Hell itself, its fires were extinguished, Gehenna was cold, the 
gates were battered down and their keepers driven away, 
the servants and ministers and envoys of Hell had nothing 
to do, and all the angels of Hell were scattered. And the 
power of Death himself had passed into the keeping of 


Then Death approached the Body of Christ, and asked It, 
' Who art Thou ? ' ' W hat art Thou ? ' He admitted that he 
had been sorely disturbed, and that he had been destroyed by 
the Body, the form of which he could not understand. Whilst 
Death was saying these things, Christ removed the napkin 
from His face, and looking into the face of Death laughed at 
him. When Death saw the laugh he became terror-stricken, 
and turning round he fled, and then fell on the earth with his 
six sons. 

After a time Death recovered his senses, and he rose up 
and went again to the Body of Christ, shaking and trembling 
with fear as he went, for he was alone : when he came to 
the Body Christ again laughed at him, but on this occasion 
Death remained before the Body, and repeated the question, 
'Who art Thou?' Sorely perplexed for a time, Death at 
length asked the Body if it were possible for It to be the 
Holy Lamb, the First-born of the Father. And little by 
little he realized that the Body was that of the ' Good God, 
Merciful and Compassionate ', to Whom those who are shut up 
in Amente cried for mercy and release ; but the true Glory 
and Majesty of Christ, and the greatness of His humility, he 
did not understand. And again Death said, ' Who art Thou 
that laughest ? I ask, I speak. Tell me. Why dost Thou 
refuse to answer ? Thou humblest me. Thou makest a mock 
of me. I will never leave Thee, but will cleave unto Thee 
until Thou shewest me Who Thou art. I am all-powerful, 
my power is invincible. Thou canst not deceive me.' Whilst 
Death was saying these words to the Body of Christ, the 
Saviour, the Living One, i &.(*>, went up into heaven in 
the chariot of the Cherubim, and a mighty multitude of 
Angels, Archangels, Cherubim, Seraphim, the Four and 
Twenty Elders, and the Powers were standing by the tomb. 

Then Christ went down into Amente, and broke down the 
doors which were shut in His face, and shattered their bolts, 
and overturned the blazing cauldrons of fire, and put out 


the fiveSj and swept everything' out of Amente, and left it 
like a desert. He then bound the Shameless One, and the 
ministers of Satan, and Melkhir, a devil, with fetters and 
chains of iron. He redeemed Adam, and delivered man, 
and set free all creation, and healed the wounds which the 
Enemy had inflicted on his son. 

In Amente Christ found Judas Iscariot, the man who 
betrayed Him, and said to him, 'Tell me, Judas, in what 
way didst thou profit by betraying Me to the Jewish dogs? 
Assuredly I only endured sufferings of all kinds in order 
to fulfil [the will] of My Father, and to redeem [and set free] 
My creatures whom I had fashioned. As for thee, woe be unto 
thee with twofold woes.' In one of the manuscripts published 
by M. Lacau the equivalent of the above passage is followed 
by the words ' rebukings innumerable and cursings most 
terrible ', and it is said that the ' lot of Judas is with his 
father the Devil '. According to this Christ did not forgive 
Judas for betraying Him, and a whole page is devoted to the 
description of the awful things that befell Judas after his 
death. The angels who were in the train of our Lord hurled 
him down headlong, and his mouth was filled with thirty 
serpents, which were the personifications of every vice and 
every kind of evil, and they destroyed him. He was cast 
into the outer darkness ; none shall enquire concerning him, 
and utter oblivion shall cover him for ever. 

On the third day, the day whereon the Saviour rose from 
the dead. Death did not see any longer the ' dead Body of 
Jesus the Son of God \ Who had talked with him. And he 
told the Pestilence-god to go down quickly into Amente and 
to take good heed in the matter of protecting himself, and to 
shut tight the doors until he could find the Body which had 
escaped him, or which had hidden Itself. Death thought 
that the Body might be that of the Son of God, but, whether 
it was or not, he confessed that neither he nor any of his six 
sons could overcome it. The Pestilence-god went down into 


Amente, and he was followed by Death and his six sons; 
they found the place a desert, and there was no one in it. 
They saw the broken framework of the gates, and the doors 
with their broken bolts, and the shattered posts, all lying 
about in confusion ; and the furnaces, which had once been 
filled with blazing fires, were empty, cold, and overthrown. 
The sounds of three voices were there, and these cried out in 
agony and with screams ; there was weeping, and gnashing 
of teeth, and sighing, and trouble, and there too was the 
awful Worm, 'which never sleeps/ Whilst Death and his 
sons were examining the ruins of their domain the angels 
were singing the hymns that the Seraphim were wont to 
sing at dawn on the Lord^s Day, over the Offering of the 

On the morning of the Lord's Day following the Cruci- 
fixion, before sunrise, there came to the tomb of the Lord 
Mary the Virgin, Mary Magdalene, Mary the mother of 
James, Salome, Mary and her sister Martha, Susannah the 
wife of Khousa, Herod's steward, Berenice, Leah, the widow 
of Nain, and the woman whose sins the Lord forgave 
(Luke vii. 47), and they all stood in the garden of 
Philogenes the gardener, whose son the Lord had healed. 
In answer to the remark of Mary, 'If thou art really 
Philogenes I know thee,' Philogenes replied that he knows 
her to be Mary, 'the mother of Tharkahari [amath],' 
which is one of the mystical names of our Saviour. Then 
Mary asked him to tell her what he had done with the 
Body of the Lord, and Philogenes described to her how he 
had succeeded in making the Jews bury the Body in a tomb 
close to his vegetable garden, and how he kept watch over it. 
In the middle of the night he rose up and went to it, and 
he found all the angelic host standing there. There were 
12,000 Cherubim, and 13,000 Seraphim, and 29,000 Powers, 
and 30,000 Virgins, and hundreds of thousands of angels, and 
a blazing fiery chariot, with twelve Virgins standing upon 


t, and all were singing hymns. Whilst Philogenes stood 
there watching he saw God the Father appear from His 
tabernacle of light, and He came to the tomb, and raised 
Christ from the dead. Philogenes was completely over- 
come by these sights and their splendour, and would have 
fallen down and died had not Peter, the interpreter of Christ, 
sustained him. 

Then Christ appeared in the chariot of God the Father, 
and He addressed Mary, saying, ' Mari Khar Mariath,' ^ 
and Mary replied, ' Hramboune Kathiathari Mioth.'* 
Having bestowed upon Mary a number of honourable names, 
e. g. My holy Ark, My holy Garment, My Water-pot, My 
Mother, My House, My City, &c., and having described her 
as the Table of the ' Khomthomakh ^, the Paradise of the 
Seventh Heaven, He commanded her to go and tell the 
brethren that He had risen from the dead. And He told 
her to say to them also that He would come to them at dawn 
to-morrow, when He would give unto them His Peace, which 
He had received from His Father. Then, in the presence of 
untold thousands of angels of every class, Christ stretched 
out His right hand and blessed the womb of Mary His 
Mother. At this moment the Seven Heavens opened, and 
a ^Man of Light ^ like unto a pearl appeared, and He was 
God the Father. Stretching out His hand, which was like 
snow, He laid it upon the breast and body of Mary, and 
blessed her womb, and called her ' Fountain of Life ^, ' Pearl 
of the Father*, ^Our Salvation', &c. At intervals aU the 
angels cried out, ^ Hallelujah, Amen.' Then Christ told her 
that the blessing of the Father, and the might of the Son, 
and the joy of the Holy Spirit should be with her at all 
times, and that at her death He would come with His Father, 
and Michael, and the angels, and would take her to His 
kingdom. As to her body, a Cherub, with a sword of fire, 

* i. e. Mary, the mother of the Son of God. 

' The Son of the Almighty, and the Master, and my Son. 


and twelve hundred angels should watch over it until the day 
of the coming of His Kingdom. 

When the angels had departed Mary went and told the 
Apostles that Christ had risen from the dead. On her 
arrival she found them making ready to offer up the 
Offering, and she remained with them and partook of ' the 
Body and Blood of Christ', and received a blessing from 
a bishop whose name is not given, but who may have been 
Peter. And the Apostles rejoiced greatly at the news of the 
resurrection of our Lord. 

Meanwhile the Saviour went up into heaven seated upon 
the chariot of God the Father, and all the angels accom- 
panied Him until He reached the seventh heaven, wherein 
was the tabernacle of the Father, which cannot be described. 
Here was seated the Father, and when His Son arrived He 
saluted Him, and placed on His head a ' great erown of glory 
and blessing ', the light of which illumined the whole world. 

At this point Bartholomew interrupts his narrative to tell 
the Apostles that he is utterly incapable of describing what 
took place when the Father put the crown on the head of His 
Son. And he addresses his son Thaddaeus and adjures him, 
for the seventh time, not to reveal these mysteries to any 
impure man. What he saw on the occasion described above 
took place on the 15 th day of the month Parmoute, during 

When the Father crowned His Son, He called Him the 
*King of Peace'. And He commanded the angels to cele- 
brate that august day by singing ' joyfully glorious hymns ' 
to the Son. That was the day of joy, and gladness, and 
exultation, and happiness, and immortality, and brightness, 
and freedom unto salvation, and the remission of sin. The 
Father then invited His beloved Son to take His seat on His 
right hand upon ' the throne of light '. The Saviour ascended 
the throne, and all Angels, Archangels, Cherubim, Seraphim, 
Powers, Dominions, &c., and the Twelve Virtues of the 



Holy Spirit, and the Four and Twenty Elders, and the 
Seven Aeons, and the Patriarchs, and the Prophets, and all 
the Righteous, advanced before it, and worshipped the Son of 
God, saying, ' He is holy. He is holy. He is holy/ 

In obedience to the command of the Father the angels 
sang hymns to the Redeemer, because God had forgiven the 
sins of Adam and of all his sons. In the first and second 
hymns each sentence begins with the words ' Glory be to 
Thee', and contains an honourable epithet of Christ, e.g. 
Propitiator, Incorruptible, Deliverer of the Universe, Alpha 
of the Universe. Whilst the third hymn was being sung the 
Father commanded the angels to bring Adam and Eve into 
His presence, and Michael went to Paradise and returned 
with them. Adam was eighty cubits in height and Eve 
fifty, and Bartholomew says that he never saw any person 
like Adam, either in heaven or upon the earth. He wore 
a girdle of pearls about his loins, his eyes sparkled like 
diamonds, on his forehead were characters and symbols, 
which were incomprehensible to men, and the Names of 
the Persons of the Trinity were written upon his body in 
seven [characters]. His sandal-thongs were fourteen times 
brighter than the light of the sun and moon. Eve wore the 
' adornments of the Holy Spirit \ and the angels hymned her 
as ' Z6e ', the mother of all living. Then the Father spoke 
words of forgiveness to Adam, and told him that he should 
be in His sight even as was Christ, and that Eve should be, 
like Mary, a mother in His kingdom. And Michael, assisted 
by several archangels, Raphael, Asouel, Aphouel, Harmosiel, 
Sareiouel, Kadiel, and Uriel, sang the third hymn of rejoicing 
over the forgiveness of Adam. The fourth and the fifth 
hymns were sung by the angels, and the sixth hymn by 
Adam, who ascribed glory to God for the deliverance of 
himself and his wife and sons from the thrall of sin. When 
he had ended the Seven Archangels fell on their faces, and 
worshipped God, and praised Him. The last hymn is called 


the eighth, probably by mistake of the scribe. It was sung 
by Abraham, Isaac, Jacob, Job, Moses, Noah, and all the 
righteous of olden time. Before singing it these Patriarchs 
ascribed blessing to Adam, and when they had finished it 
the Father pronounced the blessing of peace upon them, and 
dismissed them, and every soul went to his appointed place, 
save Adam and Eve to whom new positions were assigned. 
They were placed at the entrance to the Gate of Life, so that 
they might be the first to salute the righteous as they entered 
Jerusalem, the city of Christ; Adam saluted the men, and 
Eve the women. 

The next section of the Book of the Resurrection begins 
with a conversation between Bartholomew and the Apostles. 
Bartholomew proclaims his unworthiness, and belittles his 
position among men, describing himself as 'the Italian 
gardener who deals in vegetables'. The Apostles assure 
him that he is worthy to be among their number, that God 
has entrusted great and unspeakable mysteries to his keeping, 
and that he shall be known in heaven and upon earth as 
' Bartholomew, the keeper of the mysteries of the Son of God *. 
After these things Bartholomew says that the Saviour took 
the Apostles up on to the Mount of Olives, and spoke to 
them in a language which they did not understand, but 
which He explained to them later. Then the Seven Heavens 
were opened, and as the Apostles looked they saw the Saviour 
standing on the mountain by their side, though His Body 
towered up into the heavens, and He and they went up into 
the tabernacle in the seventh heaven wherein dwelt God the 
Father. The Saviour then asked the Father to bless the 
Apostles, and He did so, beginning with [Peter], and con- 
tinuing with Andrew, James, John, Philip, Thomas, Bar- 
tholomew, Matthew, James, Simon Zelotes, 

Thaddeus, and Matthias. As each blessing was pronounced 
all the angels cried ' Hallelujah \ 

Tho narrative is again interrupted by Bartholomew's 



expressions of self-abasement before the Apostles, who in 
answer kissed him on the head, and praised his great humility. 
This done the Apostles offered up the Offering, and Mary 
the Virgin partook thereof with them. The odour of the 
Offering produced a sweet-smelling savour before the throne 
of the Father. And He hearkened to the prayers of the 
Apostles, and commanded His Son to go down to the earth, 
and to comfort and strengthen them, so that they might not 
think He had forsaken them. Then Christ went to Galilee, 
where He found Mary and the disciples gathered together, 
and He made Himself visible to them, and gave them the 
peace which He had received from the Father; and He 
breathed on their faces and they received the Holy Spirit. 
And He shewed them the nail marks in His hands and feet, 
and the wound in His side, and the marks of the thorns 
on His brow. At the sight of these the Apostles wept, but 
the Saviour consoled them, and committed them to the care 
of Peter, whom they were to obey as they would Christ. 
Then the Apostles rose up and kissed the side of Jesus, Who 
took of the Blood which flowed from it, and sealed them 
therewith. And He blessed them and went up into heaven. 

Now Thomas, surnamed Didymus, was not with the Apostles 
when Christ sealed them, for he had gone to bis own city 
because news had been brought to him of the death of his 
son. When he arrived there he found that his son Sidphanes 
had been dead seven days, but this notwithstanding he went 
to the grave, and in the Name of Jesus Christ, the Son of 
God, he commanded Siophanes to rise up, because he wished 
to speak with him. And Siophanes at once rose up, with 
the glory of Christ in his face, and saluted Thomas. In 
answer to questions put to him by his father, Siophanes 
described what had happened to him after his death. When 
his soul left his body it was received by Michael, who took 
it and set out for heaven. W^hen the soul passed through 
the river of fire, thanks to Michael, this river seemed to 


Sidphanes to be like unto a river of water. The light emitted 
by Michael enabled Siophanes to find a way through the 
region of darkness, and at length he and Michael entered 
heaven. When Michael had plunged the soul of Siophanes 
thrice into the ' Acherousia Palus ' Td^X^poTTCiA. nXirjuiiH, 
a voice came forth from the heights which ordered the angels 
take the soul into Paradise. Then Michael took the soul 
into the ' tabernacle of the Father ', where it saw the Twelve 
Thrones of the Apostles, each with the name of an Apostle 
written upon it. Each throne was overshadowed by a tree 
laden with fruit, over each throne were a man-headed eagle 
with extended wings and a canopy set with precious stones. 
On each throne lay a white robe, and a choir of one thousand 
angels was appointed to each throne. From the region of 
the Twelve Thrones Michael took the soul to Paradise, and 
whilst they were walking together there, the soul of Siophanes 
heard his father praying on earth. Thereupon Michael took 
his soul and placed it in his body, and Siophanes rose up 
and spoke to his father. 

When the rumour that Si&phanes had risen from the dead 
spread through the city, a great multitude came to the house 
where he was, and in answer to their questions he told them 
how he had been into the Paradise of the heavenly Jerusalem, 
and how he had sat under the shadow of the trees there for 
seven days ; and how Michael had sealed his body upon earth, 
and so prevented it from decaying; and how he had been 
raised to life in the Name of the Father, Son, and Holy 
Ghost. And the people ran to the place where Thomas was, 
and blessed his coming to their city, and he baptized twelve 
thousand of them that day. He also marked out the founda- 
tions of a church, and having appointed Siophanes bishop, 
he dismissed the multitude in peace. After these things 
Thomas began to pray to Christ. And whilst he was 
praying a cloud surrounded him, and when he had mounted 
upon it it bore him to the Mount of Olives, where he found 


the Apostles waiting for him. When they had saluted him, 
Peter told him that Christ had appeared to them, and had 
given them His peace, and kissed them and ascended into 
heaven, promising them as He went that He would be with 
them always. When Thomas heard these things he wept, 
and declared that unless he could see Christ, and lay his 
finger on the nail marks and the wound made by the spear, 
he would not believe that Christ had risen from the dead. 
The Apostles endeavoured to convince him, but without 
success, and even Bartholomew's exhortation failed to remove 
Thomas's doubt. As Bartholomew finished his words Christ 
Himself appeared in their midst, and said, 'Hail Thomas, 
thou little man ! ' When the Apostles had worshipped Him, 
He told Thomas to come and touch the marks of the thorns 
and the spear and the nails on His Body, and to look upon 
the vinegar and the gall which they gave Him to drink. 
This Thomas did, and then he said, * My Lord and God, 
I believe that Thou art the Father, and the Son, and the 
Holy Spirit, and that Thou didst rise from the dead, and 
that Thou hast saved every man by Thy holy resurrection.^ 
And he put out his finger, and dipping it in the Blood which 
was flowing from our Lord's side, he signed himself therewith. 
And the Saviour said, ' My Blood of God hath imited itself 
to your bodies, and ye have become divine, even as I.^ When 
Christ had gone up into heaven, having appeared to the 
Apostles twice, Peter invited the Apostles to offer up the 
Offering before they separated. And they brought carefully 
chosen bread, pure wine, and sweet-smelling incense, and 
with Peter standing by the Sacrifice, the Apostles formed 
a crown round about the table. Whilst they were partaking 
of the Sacrifice, our Lord came down to the Apostles, and 
sat with them. 

The break in the text here renders it impossible to com- 
plete this portion of the narrative, but the writer of the 
Book of the Resurrection seems to intend to say that Christ 


laid His Body on the table, and that the Apostles divided 
It. And 'they saw the Blood of Jesus pouring out as 
living blood down into the cup\ And Peter said, 'God 
hath loved us more than all the peoples on the earth, for 
He hath made us to see these great and marvellous things. 
And our Lord Jesus Christ hath allowed us to behold, 
and hath revealed to us the glory of His Body and His 
Divine Blood.' Then they partook of the Body and the 
Blood, and glorified the Treasury of Life; after this they 
separated, and they went about and preached in the Name 
of the Holy and Consubstantial Trinity. 


The text of this work is edited from Brit. Mus. MS. 
Oriental, No. 6782. This manuscript consists of thirty-six 
leaves of fine vellum measuring 13 J in. in length and 10-| in. 
in width. According to a note on the lower margin of Fol. 28 b 
the volume to which the leaves of this manuscript belong 
was written in the seven hundred and sixth year of Diocletian, 
gn TAieg^ ^c n pojutne « "^iorXh, i. e. a. d. 990. The 
manuscript contains the following : 

1. The Repose of Saint John, the Evangelist and Apostle. 
Fol. 2 a. 

2. A fragment of a Discourse by Gregory, bishop of 
Nazianzus, written in answer to a question of the Archi- 
mandrite Eusebius, the Hegoumenos of Ararat, concerning 
the Manichean heretics. ot\oi?oc €^l.qT^w'yoq • n<5'i nen 

nenicRonoc ti«wKci^.ticoc TnoAic • i.Tc3 neeo\oi70c • 
gij[ nTpeqjviTei lixioq ^H otchot'^h • n(5'i neewce- 

^ The text of an Ethiopic version of this apocryphon, with an English 
translation, will be found in my Contendings of the Apostles, vol. i, p. 214 ; 
vol. ii, p. 263. 


THc^ €Tce£»ioc^ ngTrc^oTTAjienoc it ^.p^wp^^T • Htc 
e^^pjuteiti^L • nxxb^ Ht**. TRifico-^oc n tico^e* oTijag^ 
giQscoq • Ci^qcgawi • u|&. nneT 0T^v^i» i?pHi?a)pioc ^n 
oTKO(3' K cone eqouj €.ax^t€. • eq'sto juuuioc • "xe 
jujvTiwAJiion • -se e T^ie ot • ce-sw aajuoc^ n(^\ ttcT 
Hn e Oivipecic ii JUd^itH • «s€ UT^.^^T^v^o epivTq Jx 

JULH iiToq n-xii^feoXoc d^qujcone pu5 it &.p^is.c*tc<e- 
^oc • goXtoc -sin It ujopn • -atiit iS ne • '^conc itTeR- 
2is.i^i5cTritH • Juid».TiJuioit e nei giofi • 

HToq -a^e nneT oTri^i^£i c^pnc^opioc ^.quicone^ git 
^eititO(5' It cone • jmit genpiieiooire ena^ujoiOTT • eq- 
Tcofcgl MX n'xoGic^ uji^itT cqTf.T^ neq^HT^ eo&il nAATc- 
THpioit Rjs.\(i>c • git OTeipHitH • itTG n [end]. — Fol. 9^. 

3. A Discourse by Saint Epiphanius_, Bishop of Cyprus, on 
the Holy Virgin who gave birth to God. He recited it on the day 
of her commemoration, on the twenty-first day of the month of 
Tobe. OTT^oc'oc • itTe nneT oiPi^iiJi • d».ni^ enic^^witioc • 
nenicRonoc • it R-ynpoc • e^s^qTi^Troq^ e T^e Tnevpee- 
itoc^ CT oTTdwd^fc jL«.ivpi*> Tpeq-sne nnoiTTG- giS negooT 
MX necp njjieeTe^ ct OTris.d.£i • €T€ cot ^ottt oTeine^ 
MX nefcoT^ Tw^e • git oTeipnitH^ iiTe nitoTTTe^- 
gd^AiHit : — Fol. 10a. 

4. A Discoui-se by Cyril, Archbishop of Alexandria, on 
Mary the Perpetual Virgin, who g^ve birth to God. Incom- 
plete. OTT^oc^oc • cevqTiw'yoq • ii(3'i neit neT OTi^i^fe 

It eiWT"^ €T Ti^eiHT RJS.T&. CAAOT ItlAA • i^n^V RTpiWoC" 

n&.p;)(;^HenscRonoc it pis.ROTe • 6A.qTi.iroq e nTi^eio • 
It TeTO MX n^^peeitoc it oiroeiiy itiiA e^vrti^C^ • 
Tpeq'xne nitoTTe • geit OTxxe. • eqoTTUiitg^ e Sio\ Jx 
necitO(5' It eooir • iiit nT^.eio'^ KTivcsiTq e J&oX giTJS 
nitoTTe :— gn oTeipHitn itTe nitoTTe gijuHit •; — 
Fol. 29 a. This manuscript was copied by a woman, as we 



see from Fol. 283, where she entreats the brethren to pray for 
her. r\.pi Tis.c«e)wTiH^ Hi^eiOTe* jmn it&.ctiH7r- oToit n\Ax 

gi-xn T€ttAJidiinoTT€ If Clone il utd^idwCtd^nH • ^.ttio ii 
Jix^i npoct^opiw^B^BS. Her name has been erased. 
The MS. is written in a good clear hand (see Plate L), 
and the text is ornamented with many fine large initials. 
On Fol. 1 3 is a coloured frontispiece, in which the Virgin, 
holding the Child, is seen standing upon an orb, within a shrine 
having an apsidal roof. On her right stands Saint John 
(see Plate XLIX). On Fol. 2 a is a rectangular head-piece, 
with a large leaf at each comer, and above it are two doves. 
On Fol. 93 is a somewhat similar head-piece with one dove 
above it. On Fol. 10 ^ is a smaller head-piece, hastily drawn 
and poorly coloured, and above it is a figure of the Coptic 

Cross T^kT formed of interlaced work. On Fol. 28 a is 

a coloured picture of 'Epiphanius the Bishop', holding a 
volume decorated with bosses on his left arm, and standing 
before a shrine (see Plate LI). On the back of this Folio 
is the Colophon, which seems to indicate that the leaves that 
follow did not originally belong to the volume. The pagina- 
tion runs from SI-S^, SC-\h, and lie-ne. Fol. 36 a is 
wrongly paged o instead of ^. The decorated initials in 
the last section are not so well drawn, and the head-piece on 
Fol. 29 a is a poor piece of ornamentation. The finest initial 
occurs on Fol. 36 a : it is here reproduced. 



This important apocryphal work is edited from the Brit. 
Mus. MS. Oriental, No. 7026. This manuscript contains 
83 paper leaves measuring 11 J in. in length by 7 in. in width. 
The pagination runs from SI-Aie, then from Xc— iS^, and 
then from ne-pqe; in other words, the pagination is very 
faulty. The quires contain from one to eight leaves each^ 
and are signed by the letters iw, £», 15, "2^, e, c, '^^ H, e, i, 
and i^. The writing is bold and the characters are thickly 
written in a brownish-black ink ; the text is ornamented by 
two head-pieces and a considerable number of large initial 
letters, which are more or less decorated. A typical page 
of text is reproduced on Plate LIII, and Plate LII shews the 
character of a decorated head-piece and the opening words of 
the Mysteries of Saint John. The Colophon (see Plate LIV) 
states that the manuscript was written by Victor the deacon, 
the son of Mercurius the deacon, the son of Eponuchos the 
archdeacon of [the church of] Saint Mercurius, the General- 
in-Chief, in Latopolis, or Asna (Esna) and it is dated on the 
third day of the month of Thoth, in the fourth Indiction, in 
the seven hundred and twenty-second year of the Era of the 
Martyrs, which is the three hundred and ninety-fifth {sic) 
year [of the Hijrah, or Flight of Muhammad the Prophet], 
i. e. A. D. 1006. The following is Sir Frederic Kenyon's 
transcript of the first part of the Colophon which gives these 

facts : — 

€ypa(pi]fjL€vr} 6a>$ y iv^ S 

airo rov ayiov fiap^ yjrKp €tov9 T(\e 

eyoD BiKTCOp eXaX SiaK/ vv^ fia 
Kupios MepKovpLos Sluk/ TTttiy To^ pa 


Kapio9 Ettcowxo? ap^ SiaK/ rov 
ayiov Mep fi€ya<rTpaTi]XaTa ano (Trjsi) 
TToXeo)? Aarcou eypayjra^ fiifiXo^ 
wavTOiv avayvooBi ttjv fiifi 

XlOV €7r€V^€TaL /JL€ OTTO)? '^ €^a 

y€L K? TTJV eXeoLvo /jlov pLov 
€vap€(rTOv ey€V€To afirjv^ 

The second part of the Colophon (see Plates LIV and LV), 
which is written in Coptic, reads thus : 

'[This manuscript was written] through the zeal and the 
care ^ of our God-loving and alms-loving brethren [Mijchael, 
the archdeacon and monk, and our brother Zacharias, the 
second deacon and monk of [the Church of] Saint Mercurius, 
the General, which is in the Mountain of T'bo (EdfCl).^ 
They prepared this book, and they placed it in their Monas- 
tery in order that they might read therein, and that those 
who shall hear it read with diligent attention may benefit 
themselves in the fullest measure. May the Lord Jesus 

Christ bestow upon them great and patient endurance. 

May He deliver them from the wiles of the Devil and from 
wicked men. May He set blessing, and prosperity, and 
salvation in their Monastery. May He preserve the life 
of our father and chief Abba Abraham, and the lives of all 
the brethren who bear the cross who are in their Monastery, 
each one of them according to his name. May He bring 
their holy blessings upon [Mi]chael and Zacharias, men who 
are of no account, when they shall depart out of the body, 
and receive [their] inheritance with the coenobite fathers, Apa 
Pachomius, and Apa Theodorus, and Apa Palamon, and Apa 
Petronius, and Apa Horsiesios, and all the [other] coenobite 
fathers. May this be unto all of us ! Amen.^ 

* i. e. at the expense of. 
' The ancient Egyptian 


The MS. Oriental 7026 contains two works : 

1. The Mysteries of John the Apostle and holy Virgin, 
which were explained unto him in heaven. In the peace of 
God. Amen, iti^i ite Ti AjnrcTHpioit it lioc na^nocTO- 
Xoc biTPiti nne^peeiioc €t oipis.b^Si KTiwTTc^iioq epooT 
git Tne §11 oireipHitH itTe nitoTTe gi^jtiHit. Fol. 1 a. 

2. The life and conversation of our holy and glorious father 
Apa Pisentius, the bishop and anchorite in the Mountain 
of Tsenti, which were described by John the Presbyter, on 
the day of the commemoration of the saint, which is the 
thirteenth day of the month Epeph. In the peace of God. 
Amen. Fol. 20 a. 

The work entitled the Mysteries of John opens with the 
statement that, after the Saviour had risen from the dead. 
He came to the Mount of Olives and sat down there. He 
then caused a cloud to travel through all the countries into 
which the Apostles had departed, and they mounted upon 
it and were brought by it to their Saviour Who was seated 
on the Mount of Olives. Then John, referring to the favour 
which the Lord had towards him, asked the Saviour to take 
him up into heaven, and to explain to him the mysteries 
thereof. In answer the Lord said, 'Let us pray to My 
Father,^ and when He and John had prayed a long prayer, 
and the Saviour had said 'Amen^, the heavens opened on 
each side of them, and rolled away until the seventh heaven 
became visible to the Apostles. Out of this heaven there 
came a mighty Cherub, whose body was ' filled with eyes ', 
and from it there poured forth such dazzling splendours that 
all the Apostles fell terrified to the earth, and they became 
as dead men. Then the Saviour took hold of their hands, 
and removed fear from their hearts, and they became of good 
cheer. Of all the Apostles John alone was so bold as to 
address the Lord, and he asked Him to explain the ordinance 
of this terrible Cherub. The Lord made answer saying 


that ' the words of the Father have been hidden within him, 
from their beginning until their fulfilment ' ; and then, turning 
to the Cherub, He commanded him to take His * beloved 
John' into heaven, and to explain to him the meaning of 
everything about which he should ask any question. And 
at once the Cherub lifted him up on his wing of light, 
and flew up to heaven with him. In the First Heaven he 
saw twelve men, each seated on a throne within the great 
gate; these were the twelve rulers of the years, whose 
operations were directed by Michael. Each ruled for one 
year at a time, and in this way the earth yielded its crops 
of grain and fmit regularly. 

John then asked why it was that there was sometimes 
a famine in one place or another, and also why it happened 
that in some years when water was not over-abundant the 
harvest was good, and why it happened that even when 
water was abundant there was sometimes a famine. In reply 
the Cherub said that the water that watered the earth was 
under the feet of the Father. If men commit sin when the 
Father is about to lift His feet and let the water flow up, 
He restricts the supply of water, and the harvest on earth 
is poor in consequence. When men do not commit sin He 
allows an abundance of water to come upon the earth, and 
the harvest is good. At times the sins of men are so many 
that the intercession of Michael and 120,000 angels is 
necessary to induce the Father to allow a sufficient supply 
of water to come upon the earth. As concerning water, the 
Cherub goes on to inform John that it existed before God 
created the heavens and the earth, and that only God knows 
who created it. To swear a false oath by water is a sin 
unforgivable, even as it is to swear a false oath by wheat. 

The mention of wheat causes John to ask the Cherub to 
tell him the history of the wheat-plant, and where it grew 
originally. In reply the Cherub told him that when Adam 
and Eve were in Paradise they had permission to eat of every 


tree, with the exception of the tree of good and evil. When 
the Devil, who was jealous of Adam because the Sun and 
Moon worshipped him daily, caused Adam and Eve to be 
expelled from Paradise, they departed to the land of Eueilat 
(Havilah, •^/^ID), where they lived in care and anxiety, and 
found no food to eat similar to that which they had enjoyed 
in Paradise daily. In their want they cried out to God, and 
the Son was sorry for them, and He went to His Father, 
and entreated Him not to allow the man whom They had 
created in Their Image and Likeness to die of hunger before 
His Face. The Father told the Son that, since He had made 
Himself the Advocate of the man who had transgressed His 
commandment, He must feed him upon the flesh of His 
own body. When the Son left His Father's presence He 
took a small portion of His own Divine Flesh, and rubbed 
it down to powder, and brought it to His Father. Thereupon 
the Father added to it a portion of His own Body, i. e. of His 
' Flesh which is invisible ', and made of these portions of the 
Divine Bodies a grain of wheat, which He sealed in the 
middle with the ' seal of light \ Then taking up the grain 
of wheat He gave it to His Son, and told Him to give it to 
Michael, who was to give it to Adam, and to teach him how 
to sow it and reap it. When Michael had received the gi-ain 
he went to Adam, who was standing in the river Jordan, 
and crying to God for food, for he had eaten nothing for 
eight days, and gave him the grain of wheat; when Adam 
had received it, and knew what it was, and how it was to be 
used, 'his body recovered its strength,' and he cast himself 
down in homage at the feet of Michael. 

The Cherub then transported John to the Seventh 
Heaven, wherein all the angels of heaven were gathered 
together. Here he saw the Cherubim, who were dressed 
in wheat and held golden censers, and the angels, who held 
golden phials out of which they poured the dew which fell 
upon the fields of the earth. Michael was the Overseer of 


all the angels, and he directed the works which they carried 
out; his name was inscribed on their garments, and the 
angels cried out his name continually. This name acted as 
a protection, and prevented the Devil from carrying off the 
angels when their duties made it necessary for them to 
descend to the earth. 

In the Seventh Heaven John saw also a fountain with 
waters like milk and as white as snow ; round about it were 
trees laden with fruit of all kinds, and an angel stood by the 
side of it, his wings dipping in the water. This fountain 
was the source of all the dew that fell upon the earth. At 
intervals a trumpet sounded, and then the angel shook his 
wings, and the dew upon them fell to the earth. An angel 
of wrath came and wept tears of blood into this fountain, 
but Michael came with a sponge and wiped away all these 
tears. The angel of wrath was the Angel of Famine, who 
endeavoured at all times to bring want and misery on the 
eai-th ; but Michael, assisted by four hundred thousand angels, 
watched over the dew until it reached the earth. 

After this the Cherub set John on his angel of light 
and bore him away to the Land of Edem (0*35), i. e. to the 
land of the sunrise, where was situated the spring that 
formed the source of the rivers Phison, Tigris, Geon (the 
Nile), and the Euphrates. Close by it was Paradise, and 
John asked the Cherub to shew him the tree, of the fruit 
of which Adam ate and became naked. The Cherub then 
led John into Paradise, and shewed him a tree with roots 
that went very deep into the ground, and there was no fruit 
upon it, and it was covered with thorns. According to the 
Cherub the fruit of that tree was 'a kind of apple'. 
Whilst John was looking at the tree and wondering, he 
saw Adam, who was some distance away, and was coming 
towards him. He appeared to be weeping, and he was 
engaged in collecting in his garment the dead leaves under 
the tree, of the fruit of which he had eaten, and carrying 


them away and burying them. In answer to John's enquiry 
as to why Adam was doing this, the Cherub told him that 
when the Devil had tempted Adam and Eve, all the sweet- 
smelling trees in Paradise lost their smell, and their leaves 
began to fall off, and Adam began to dress himself in them. 

John next asked why the Devil had been allowed to enter 
into Paradise and seduce Adam and Eve, and pointed out 
to the Cherub that this could only have taken place by 
God's consent. In answer to this the Cherub told John 
that Paradise was guarded by two companies, each containing 
twelve angels, who served alternately a day a time. The 
moment seized on by the Devil to enter Paradise was when 
one company of angels had left Paradise and the relieving 
company had not taken up their duty. At this moment 
there was no angel in Paradise, and Adam was able to eat 
the forbidden fruit without let or hindrance, for the two 
companies of angels had agreed together to let him have 
the opportunity of committing sin. The Cherub did not 
agree with John that Adam was blameless in consequence 
of this agreement, but condemned his impatience, saying that 
had Adam waited God would have allowed him to eat of the 
tree of the knowledge of good and evil. When Adam had 
eaten of the fruit, the mantle of righteousness wherein he 
was clothed left him, and his body, which had been about 
twenty feet in height and ten feet in breadth, decreased 
greatly in size and became naked. Whether any change 
took place in the body of Eve after her fall is not stated, but 
the Cherub explains to John that she was created in the 
body of Adam at the time when he was created, and that 
God did not at once separate the two bodies. Eve was not 
hidden in the rib of Adam, but her body was brought out 
from Adam's body when God made a deep sleep to fall upon 
him. Adam first perceived the loss of his mantle of righteous- 
ness through the feeling of cold that attacked his finger- 
nails, which were white, like his body. And the Cherub 



told John that when Adam saw his fing^er-nails change 
colour he cried out and wept, even as did Hezekiah when 
he was sick and turned his face to the wall. 

This allusion to Hezekiah and the wall John did not 
understand, and he asked the Cherub to explain it. He 
did so, and told him King Solomon, who had acquired great 
power over the devils, compelled them to describe to him 
every kind of disease, and to tell him what remedies were 
to be employed in healing them. When he had received 
from the devils both diagnoses and prescriptions, he went 
into the House of the Lord and wrote them on a wall therein. 
Every person who was sick went into the temple, and having 
identified his disease or ailment, read the remedy attached 
to it, took it, and was healed at once. When Hezekiah 
became king he plastered the wall with lime, and so obliterated 
the prescriptions written upon it. And he was one of those 
who suffered greatly, for during his sickness, in addition to the 
pains of his sickness, he was sorely troubled by the thought 
that in plastering the wall in the temple he had destroyed 
the means for his cure. The Lord, however, had mercy upon 
him, and sent to him Isaiah, who told him to poultice himself 
with wild figs. 

Then John asked the Cherub to explain to him the 
operations of the Cherubim in heaven whose voices are so 
loud that they terrify men on the earth. The Cherub told 
him that these angels control the winds as they come out 
of the storehouses of heaven, and the fall of the rain upon 
earth; but for them the rain would descend with such 
violence that the earth would be laid waste by a water flood 
as it was in the days of Noah. 

John^s next questions concerned the earth and the sky, 
and he asked the Cherub what supported the sky and the 
earth. The Cherub replied that the sky was suspended 
by faith, and that the earth was supported on four pillars 
sealed with seven seals. When John asked what was under 


the pillars, the Cherub replied that the Creator of them 
knew what appertained to them. In answer to further 
questions concerning the physical heavens the Cherub told 
him that the twelve hours of the day were measured by 
twelve Cherubim, each of whom sang a hymn, the singing 
of which lasted exactly an hour. The twelve hours of the 
night were measured by the prayers of the beasts, and birds, 
and reptiles that pray every hour, and each of their prayers 
lasts exactly one hour. At the end of the twelve hours of 
the day the Cherubim blow trumpets to let Michael know 
that the day is done, and then he speaks to the Angel of the 
Sun, who brings the course of that luminary to an end for 
the day. 

Passing from natural phenomena John next asked the 
Cherub, Is the life of a man predestined from the time 
when he is in his mother's womb, or not ? Is he at that 
time predestined to be a righteous man or a sinner? And 
the Cherub told him that whatever was decreed by God 
concerning a man before he began his life in his mother's 
womb came to pass. Then John asked the Cherub if the 
matter whereof man was made was superior to that of which 
the beasts were composed. The Cherub's answer is not 
quite definite, for he replied that after death each man is 
taken to the place which he deserves, and that as for the 
animals, whether they were living or dead, their place was 
the earth. In answer to further questions, the Cherub 
told John that animals possessed souls, which were in their 
blood, and that after their death they neither experienced 
enjoyment nor suffered pain. 

John's next questions concern the stars, which the Cherub 
in making answer divides into three classes : 1. Those which 
remain in the sky until noon, but which are invisible because 
of the light of the sun ; 2. The Seven Stars of the Northern 
Heaven (Great Bear ?), which remain in the sky always ; 
3. The Seven Stars that are called neeifTHp. And he went 


on to say that although there are very many orders of stars 
that move from the places wherein they were set originally, 
the ordinances of God concerning them abide for ever. With 
this answer the Cherub closed the conversation between 
himself and John, whom he commanded to go down again 
into the world, and to declare to men what he had seen. Then 
the Cherub took John down to the Mount of Olives, where 
he found all the Apostles gathered together. When he had 
told them of everything which he had seen they kissed each 
other, and each Apostle departed to the country from which 
he had been brought by the cloud, and continued to preach 
the Gospel. 


The Life of Pisentius, which herein is attributed to John 
the Presbyter, his disciple, and is written in the dialect of 
Upper Egypt, has much in common with the Life of this 
Saint which is attributed to John the Presbyter and Moses, 
Bishop of Keft, in the Memphitic version published by 
M. Amelineau.^ Many events in the life of the saint are 
described in both versions, but each version contains a number 
of facts which are not found elsewhere. Of the early years 
of Pisentius nothing is known. He was probably born about 
A. D. 550. His parents were no doubt well-to-do farmers, 
and it is probable that they lived quite near to the town of 
Keft, the modern Kuft, or Coptos, in Upper Egypt, or to the 
town of Kus, which is only a few miles from Coptos. When 
only a few years old, he was sent by his father to assist in 
tending the flock of sheep belonging to the family, and he 
probably continued to do this until he reached the years of 

^ Un ^que de Keft au VI 1^ siecU, Paris, 1887. 


early manhood. It is not stated in our text that Pisentius 
went to school, but from the fact that when he became a monk 
he began to learn by heart certain Books of the Bible, it is 
quite clear that he must have been able to read. It seems 
reasonable to assume that he had learned to read and to write 
in some school which was under the direction of Christians, 
probably in one of the monastic schools of Coptos. When 
and at what age Pisentius became a monk is not known, but 
the ascetic labours which he performed could only have been 
undertaken by a full-grown man. 

In the opening paragraphs of his Life of Pisentius, John 
the Presbyter describes the joy which men, and beasts, and 
birds feel on the day of the commemoration of the Saint, and 
points out his inability to do justice to the memory of the 
holy man, who must be included among the number of those 
who are the salt of the earth and the light of the world. He 
then describes an incident which shews that Pisentius was 
a kind and considerate man. Certain tenants of his brother 
either could not or would not pay their rent, and when the 
matter was brought before Pisentius he advised him not to 
seize the poor man's ox, and not to treat harshly any debtor, 
and not to attempt to force him to pay by legal means. 

John passes on to describe how Pisentius, on one occasion, 
recited the whole of the Books of Jeremiah and Ezekiel 
without stopping, whilst his brother and a companion were 
waiting to visit him in his cell. The Memphitic version 
gives us an idea of the plan by which Pisentius committed 
the whole Psalter to memory. In the hottest days of the 
year, and in the hottest times of the day, he used to go out to 
the desert and stand upright on the hot rocks, in a place 
where no one could see him. He there tied a very large stone 
to his neck, and this stone was so heavy that only with the 
greatest difficulty could he hold himself upright. He then 
began to recite the Psalter, and it was only when he had 
recited the whole Book without making any mistakes that he 


removed the stone from his neck. Meanwhile his bare feet 
became badly burnt by the hot stones on which he stood. 
Pisentius also learned by heart the Books of the Twelve 
Minor Prophets, and a certain brother who was once able to 
see him when he was engaged in reciting them saw that one 
of the Twelve Prophets came into his cell as he began to 
recite the Book which bore his name, and remained with him 
until he had finished it. Pisentius received other heavenly 
visitants in his cell, for John says that, on one occasion when 
the Saint was suffering from some disease of the spleen, 
a certain brother went into his cell to see him, and found 
there a very hairy man who was no other than Elijah the 

The next incident in the life of Pisentius recorded by John 
concerns a certain sick brother of Tsenti, who longed for 
a little fish. When Pisentius knew of this, he bade the sick 
man be of good cheer, and went to fill his water-pot at the 
appointed time, and as he went he prayed to God to grant his 
desire. When Pisentius arrived on the river bank and was 
filling his pot, he saw immediately in front of him a large fish 
which was stranded in the shallows. He went into the water, 
seized the fish, and carried it back to the monastery, and the 
sick man and all who knew of his longing for fish believed 
that God had answered his prayer without delay. This 
incident is not recorded in the Memphitic version. 

On another occasion Pisentius went to the well to draw 
water and to fill his water-pot, but when he arrived there he 
found that he had forgotten to bring with him the leather 
bucket and the rope with which to pull it up. For some 
reason he found it to be impossible to return to the monastery 
to fetch them, and he therefore prayed to God to make the 
water to rise in the well until its level was high enough to 
allow him to fill his water-pot. When he had ended his 
prayer, the water rose at once to the top of the well, and 
Pisentius, having filled his water-pot, commanded the water 


to go down again. The water obeyed, and as it sank a certain 
shepherd, who looked into the well, saw it sink by degrees 
until it reached the bottom. The authority for this story is 
Paham, a fellow monk, who regarded Pisentius as one of the 
most holy men of his day. Paham used also to tell a story of 
how, when he and his brethren once saw what they believed 
to be a fire burning in the cell of Pisentius, they got up on a 
wall and looked over into the cell. There they saw the holy 
man standing up praying, and the light which they had seen 
proceeded not from a fire, but from his ten fingers, each of 
^hich was shining brightly. 

One of the chief characteristics of Pisentius was his great 
humility and his desire to escai)e from the praise of men. 
After many years passed in a life of contemplation the 
congregations of Coptos decided that it would be greatly to 
their benefit if Pisentius was made their bishop. As soon as 
the holy man heard of their decision he fled from his monastery 
of Tsenti, and hid himself in the hills that stand behind 
Western Thebes. In this place there were many large ancient 
Egyptian tombs, and in the subterranean chambers of any 
one of these he could hide himself securely j this was the 
course which he adopted. The clergy of Coptos, however, 
followed him, and eventually they found his hiding-place. 
When they had failed to induce him to accept the office of 
Bishop they appealed to Apa Colluthus, a very holy man, and 
entreated him to use his influence to make Pisentius do what 
they wanted. When the clergy left Pisentius a vision fell 
upon him, and he heard a voice, which called him by name 
thrice, and ordered him to accept the office of bishop, and not 
to leave the Church of Coptos as it were a widow. The result 
of this was that, when Colluthus came to Pisentius, and asked 
him who he was that he should answer the clergy of Coptos 
in the manner in which he had done, Pisentius expressed 
his willingness to do as they wished. Thereupon the clergy 
took him to Rakoti (Alexandria), where he was consecrated 


bishop by Damianus some year between 570 and 603, and on 
his return to Coptos he was solemnly enthroned by the officers 
of the Patriarch. 

The rule of the new bishop was kindly, and his charities 
were innumerable. He devoted his own private means and 
the emoluments of his office to the service of the poor, and he 
established a system of poor-relief in the winter, which 
provided for the most pressing needs of the poverty-stricken 
in all the towns and villages on both banks of the Nile 
between Coptos and Syene, i.e. a distance of nearly 150 miles. 
Pisentius then devoted his attention to correcting the loose 
morals which obtained among many of his flock, and he 
warned them in an Epistle, which John quotes, that if they 
did not pay heed to his words, God would bring upon them 
^ a nation fierce of visage and cruel \ which lacked compassion, 
and would spare neither old nor young. This nation was, of 
course, the Persians, and Pisentius, who was a shrewd observer 
of political events, foresaw that the Church in Egypt would 
suffer greatly if these ' barbarians ' once obtained a hold upon 
Egypt. Between 514 and 520 the Persians actually invaded 
Egypt, and as soon as Pisentius knew that they were masters 
of the Delta he fled to Western Thebes, where he hid himself. 
With him went John the Presbyter, who took with him 
water-pots and ropes and skins for drawing water from wells. 
After they had been in hiding for some time their supply of 
water failed, and John all but died of thirst. Pisentius, 
however, worked a miracle, and when he sent John, who was 
dizzy and delirious through thirst, to the water-pots, he found 
them to be full to the brims with water which was ' white as 
milk and white as snow ^, and was like unto the flowing water 
of the Nile. 

The stories told of Pisentius by John the Presbyter shew 
that the fame of the saint was widespread in Upper Egypt, 
and that even his name became a word of power as mighty as 
the name of any of the ancient kings of Egypt. When John 


was returning late one evening from Western Thebes, whither 
he had been sent by Pisentius, he was chased by two hyenas, 
which tried to drag him off the animal which he was riding. 
In his terror he cried out to Pisentius, and as soon as the 
beasts heard the saint's name they fled. A little further 
along the road he was chased by wolves, and he abandoned 
his animal and tried to escape, at the same time calling upon 
Pisentius for help. As soon as the wolves heard that name 
they uttered awful cries, and turned and fled in an opposite 
direction. When he returned to the monastery he found that 
his animal had arrived before him. The blessing of Pisentius 
was greatly prized by all his flock, and the Sign of the Cross 
made by him over any person or thing became a potent spell. 
On one occasion a man brought an ewe to him so that he 
might make the Sign over it. The saint did so, and when the 
ewe brought forth the lamb was marked with the Sign of 
the Cross. Every sick person over whom Pisentius made the 
Sign of the Cross with his hand recovered, and the Sign being 
made by him, with his finger dipped in holy water, over a person 
possessed of a devil drove the devil away immediately. 

The very dust of the ground which the foot of the saint 
had touched possessed power to heal. Thus, according to 
a story told in the Memphitic version, a certain woman who 
was dropsical, and another who had a violent headache and 
fever, lay in wait for the holy man as he was returning to 
his cell, intending to ask him to heal them. When the saint 
caught sight of the women, he began to run to his cell, 
whereupon one of the women ran after him, but failed to 
overtake him. The woman sank exhausted to the ground, 
but seeing the footprints of Pisentius she began to collect 
the sand in them, and afterwards, in great faith, to rub the 
sand over her forehead. Immediately she did this her head- 
ache departed. When the dropsical woman saw this she 
begged her companion to give her a little of the holy sand 
to eat. As soon as she had swallowed it the swelling in her 


body subsided, and she was healed at once. The woman who 
had collected the sand took the remainder to her house, where 
she kept it as an amulet or talisman. Soon after this a son 
was born to her, but when he began to grow up she found 
that there was some serious defect in his feet, and that he 
was tongue-tied. One day she remembered what the sand 
had done for her and her neighbour, and she took what 
remained of it and, mixing it with water, gave it to the child 
to drink. Within a week the child obtained the use of his 
feet, and his tongue was loosened, and he could talk. 

The flock of Pisentius believed that he had the power to 
smite the wicked with sickness, and John gives an example 
of his use of it. A certain man in Coptos of a jealous 
disposition accused his wife of illicit relations with a priest, 
and turned her out of his house, and went round the town 
abusing the priest and his bishop. Both the wife and the 
priest were innocent, and the wife's relations endeavoured 
to make peace, but failed, and the bishop told the priest to 
do nothing, as he would find a means of proving that he was 
innocent. One evening at sunset violent sickness attacked 
the jealous husband, and his sufferings were so great that 
he felt certain he was going to die. In his agony he en- 
treated his father to carry him to Pisentius, and his parents, 
believing that he would recover if the holy man made the Sign 
of the Cross over him, did so. The sick man and his parents 
believed implicitly that Pisentius had smitten him with the 
sickness, and that only he could remove it. When the man 
was brought into the presence of Pisentius he humbled 
himself, and agreed to do whatsoever he was commanded 
by the bishop, and was immediately healed by him. This 
and many other stories related by John prove that the bishop 
was a shrewd observer of the affairs of his flock, and a keen 
judge of their characters. 

The knowledge of one important event in the life of 
Pisentius we owe entirely to the Memphitic version published 


by M. Am^lineau. From this we learn that during the 
Persian invasion the holy man fled to a tomb in the recesses 
of the mountains in Western Thebes, and hid himself there 
for a long time. Only John knew where he was, and he 
used to take him a supply of food and drink each Sabbath- 
day. The tomb wherein the saint took refuge possessed a 
large hall about 80 feet square, and its roof was supported 
by six pillars. This hall was made probably under one of 
the kings of the New Empire, and had been turned at 
a much later period, perhaps in one of the early centuries 
of the Christian era, into a common burial-place for the 
mummies of people of all classes. At all events, when John 
was taken there by his master the hall contained many 
mummified bodies, and the air was heavy with the odour of 
funerary spices. Pisentius and his disciple opened some of 
the coffins, which were very large, with much decorated inner 
coffins. One mummy was swathed in silk (oXocipiROn)^ 
and must therefore have belonged to the third or fourth 
century of our era. As John was about to leave Pisentius 
he noticed on one of the pillars a small roll of parchment, 
and when Pisentius had opened it he read therein the names 
of all the people who had been buried in that tomb. The 
roll was probably written in demotic, and it is quite possible 
that the bishop could read this easily. 

On the following Saturday when John returned with the 
provisions for the week he heard Pisentius talking with 
some one, and as he listened he realized that the some one 
was one of the mummies. He sat down and the mummy 
stated that his native town was Erment,* that his parents 
were called Agricolaos and Eustathia, and that they were 
worshippers of Poseidon. When he was about to die the 
angels called uocjutORp^^TUJp came to him and enumerated 
to him his sins, and drove into his body iron knives and 

1 Or, Armant, a town eight miles south of Thebes, on the left bank of 
the Nile. 


daggers, grinding their teeth as they did so. Then Death 
appeared to him, and the pitiless angels dragged his soul out 
of his body, and having tied it to a black horse led it away 
into Ement (Amente). On the road thither it was tormented 
and tortured by wild beasts and monsters of all sorts, and 
at length it was cast into the outer darkness. Here was 
a pit 150 feet deep, filled with seven-headed reptiles, the 
bodies of which were covered with scorpions, and the soul 
was given over to the Worm that never ceased to devour. 
The soul was tortured by being bitten by the teeth of the 
Worm every day of the week except Saturday and Sunday. 
The mummy went on to say that the prayers of Pisentius 
had caused the Lord to procure permission for his soul to 
return to earth temporarily, and he entreated the saint to 
pray that he might not be cast back into the torments of 
Amente. Pisentius assured him that God would shew mercy 
to him, and told him to go to sleep until the day of the 
general resurrection, when he should rise up with the rest 
of the world. Thereupon the mummy lay down in its coflSn, 
and became silent as before. John declares that, as God 
is his witness, he saw the mummy lie down in its coffin. 
Pisentius knew that John had heard the mummy talking 
to him, notwithstanding John^s denial, and he threatened 
him with excommunication if he told any one what he had 
seen and heard during the saint's lifetime.^ 

When Pisentius felt the time of his death drawing near, 
on the night of the eighth day of Epep, he cried out to 
John and asked him if there was any one with him. John 
replied that the only men with him were Moses and Elijah 
the Presbyter. Pisentius addressed Moses, telling him that 
he would not be able to ^escape from this burden',^ and 
exhorted him to lead a 'correct life', and to take care of 

1 An English rendering of the whole passage is given infra, p. 322. 
' i. e. the bishopric of Coptos j in fact Moses was the successor of 


his books (j^i^pTHc). He next exhorted Elijah the Presbyter 
to govern the brethren wisely, and to take heed that they 
obeyed the rules of their order. Piseutius then said he had 
been warned that he had only five days to live, and that 
he must perforce leave them. For three days he lay motion- 
less in his cell, neither eating nor drinking; he spoke to no 
one, and was to all intents and purposes a dead man. On 
the night of the twelfth of Epep he cried out suddenly, and 
told John that he was going to die at sunset on the thirteenth 
day, i. e. on the morrow. On the morning of the thirteenth he 
again spoke to John and told him that he had no money to 
pay for his funeral, except one holokottinos (or, solidus) which 
he had always kept by him for the purpose, from the days when 
he was a simple monk living in his cell. This he told John 
to take and to buy with it a shroud, and to bury him in his 
skull-cap, girdle, tunic, and monk's garb. At sunset on that 
day he died, and having wrapped him in his grave clothes, 
they buried him on the following day in the mountain, in 
the place where, according to his own instructions, a grave 
had been dug for his body. 


The text of this work is edited from Brit. Mus. MS. 
Oriental, No. 7024. This manuscript contains forty-nine 
parchment leaves measuring 11 J in. in length by QJin. in 
width. The pagination runs from 5C-qH . The quires are six in 
number, and each is signed with a letter. The quires CX,, B, 
T, 6, and ^ contain each eight leaves, and quire 2i contains 
nine leaves. Each page is filled with two columns of writing, 
the number of lines to the column varying from twenty-two to 
twenty-six. The text is broken up into a large number of 
small paragraphs, each of which begins with a coloured initial. 


The general character of the writing is well illustrated by 
Plate LVI; the title of each work in the manuscript is 
enclosed within an ornamental border, and the most complete 
border is shewn on Plate LVII. The manuscript is dated on 

the sixteenth day of the month , of the fifteenth 

Indiction, of the Era of the Martyrs year 701 = the Era of 
the Saracens 375 = a. d. 985. The colophon (see Plate LVIII) 

'This book was made through the zeal and care of our 
God-loving brother [Mi]chael, the son of the blessed man 
Stephen, the trainer (?) of lions who is attached to the patrol 
of the plain round about the city of Sne/ who paid for it 
with the proceeds of his labours. He gave this book to the 
Monastery of Saint Mercurius in the mountain of the city of 
Tb6,2 for the salvation of his soul and in order that they (i. e. 
the monks) may read therein in the name of Saint John 
[Chrysostom] and Saint Apa Pah6m6 (Pachomius), and that 
Saint Mercurius, the general and valiant martyr, and Saint 
John, the Baptist and forerunner of the Christ, and Saint 
Apa Pahomo (Pachomius) the Archimandrite, may make 
supplication to Christ on his behalf, and may bless him in 
this world and deliver him from all the snares of the Devil 
and from evil men, and may assist him in every good work, 
and that after the affaii-s of this life are ended he 
may be worthy of the forgiveness of his sins, and may 
receive an inheritance with all the saints. May it be even 
so ! Amen. 


1 The Egyptian Sen M ^ > or Sen-t 'wvaaa ^ © , or Smi-t 

^-wwA ^ , or Ta-Sni-t. a/wvaa the capital of the third nome 

W O^ I W W ® 

of Upper Egypt, which is situated about half-way between AswAn and 

Luxor. The town was the centre of the cult of the Latus fish ; hence the 

Greek name of the nome, Latopolites, and the Greek name of the town 


» The Egyptian Tebt, A J^ , the modern Edfu, or Utfu. 


'Remember me, even me, Theopistos, the feeble one, the 
deacon, the son of Severus the archpresbyter of Saint 
Mercurius of the city of Sne. I wrote this book with my 
own hand. Pray ye for me so that God may forgive me my 
manifold sins, for indeed they are very many. May it be so ! ' 

At the foot of the page containing the colophon is the 
name of Abba Nicodemus, who seems to have been an 
ecclesiastic in the town of Apollinopolis.^ 

The Brit. Mus.MS. Oriental, No. 7024, contains two works : 

1. An Encomium pronounced by Saint John Chrysostom, 
the Archbishop of Constantinople, on Saint John the Baptist, 
the forerunner and the kinsman of Christ. oirei7R(OA5iioit 
ee^qTi^TTOoq tt(?s new neT otjs.js.£i H eiWT €t t^^iht 

enicRonoc it ROiCTewit^itoTnoWc is.irua ne^pTcoc- 
Tojuoc eT oTb^b^ eneooT xxn nTd^io Ji n^d^i^ioc 

i^Tco ncirc«cf€KHc iS ne^^^c • Fol. la. 

2. The Instructions of Apa Pachomius the Archimandrite. 
oTKJweHi^Hcic eivqTdwTooc n(^\ new ncT oiPb<bJ!i « eiior 

€T TiwIHTT K&.T&. CAAOT mJUL ' iwHiw nd^gOULO) nA.p;x;^H- 

jui«<lfi.p!THC. Fol. 18 a. 

The Encomium on John the Baptist opens with the ordinary 
ppology of the encomiast, and with an allusion to the ' halting 
tongue of the writer ' and to his lack of ability to carry out 
the work which he has begun. Chrysostom says that it is 
especially difficult for him adequately to deal with the merits 
of John the Baptist, because Athanasius, Theophilus, Cyril, 
and Innocent, all great and inspired writers, have devoted 
special works to his life and deeds, and almost every Father of 
the Church has in one way or another described the glory 
of the virgin and martyr who was the kinsman of Christ. 

* The Egyptian Behutet ^^^^ , the modern Edfu, or Utfu. 


The name of John the Baptist is a medicine that heals every 
disease, and the first three letters thereof, IIU^, are ' wonder- 
worthy ', for they form the Sacred Name IjVUI, which was 
the Gnostic equivalent of the Hebrew YAh. The name of 
John is the lamp of the world. 

The author of the Encomium proceeds to narrate briefly the 
murder of John, and the carrying of his head to Herod, who 
gave it to Salome, the daughter of Herodias. When Christ 
heard of this He departed to a desert place, whither He was 
followed by a large multitude. When the evening fell the 
disciples wished Christ to send away the multitude, urging 
as the reason that it was necessary for them to go and buy 
food. Christ, however, had pity on them and, taking from 
the disciples five barley cakes and two fishes, He brake them, 
and gave the pieces to the disciples, who in turn gave them 
to the groups of people seated on the grass, and every one ate 
his fill and was satisfied. According to the author of the 
Encomium, this was an honour paid by Christ to John, and 
the feeding of the five thousand men, besides women and 
children, was the gift of a funerary meal, like those which 
people are in the habit of giving to their neighbours and to 
the poor whensoever their relatives die. ' All classes of people 
have always been accustomed to distribute alms and gifts of 
food in charity, on behalf of their kinsfolk whensoever any one 
of them died,' are the words of the encomiast. He states 
that the Patriarch Joseph distributed alms when his father 
Jacob died, but on what authority is not clear. 

The encomiast then explains the words, ' What went ye out 
into the wilderness to see ? A reed shaken with the wind ? ' 
(Matt. xi. 7), and his explanation is unusual. According to 
him the reed which Christ mentioned was not the ordinary 
reed of the desert, which, in common with every kind of tree, 
and even grass, is swayed by the wind, but the 'speaking 
reed', TCHfee n "Xio, which is fixed in places of contest,^ 

* Copt. gentgoeiT ; rendering doubtful. 


and can be heard a very long way off. When this instrument 
is sounded the people know that something* of importance has 
happened, and they flock to the place where it is, and then 
they find out who is the victor in this or that contest. It 
seems as if the ' speaking- reed * must be some kind of trumpet 
that was sounded at intervals in the gymnasia during athletic 
contests and feats of strength. John the Baptist was not 
heralded by a trumpet, and therefore those who went out to 
see him had no right to expect to find some great personage 
arrayed in rich apparel, and they did not find such. 

The remainder of the Encomium deals with a variety of 
matters. According to a legend here given, when the Flood 
came upon the earth, it carried away Adam's body from his 
grave, and washed it into Jerusalem, where it became buried. 
When Jesus was in His Agony and saying, 'My Father, 
deliver Me from this hour,' at the very moment when He 
uttered these words the toe-nail of His right foot struck the 
head of Adam. 

A second legend concerns John the Baptist and his mother 
Elisabeth. When Herod began to slay the little children, 
Joseph took Jesus and His mother and fled to Egypt, and 
Elisabeth seized John and fled with him into the desert. 
Seeing that she was pursued by the officers of Herod, and that 
they were close upon her, she cried out to a rock near her, 
and besought it to admit herself and her child into it. The 
rock opened its mouth and received her straightway, and 
therein she and John lived in great comfort until John shewed 
himself on the Jordan. Whatever they wished for they 
found, and whether they wanted locusts or wild honey the 
supply was always adequate. In summer their abode was 
cool, and in winter it was warm ; when they wished to go out 
the rock opened of itself, and when they came back to it, 
it repeated the process and admitted them. And in their 
journeys about the desert they were never molested by wild 


The next section of the Encomium is of singular interest. 
Chrysostom, or rather the writer of the Encomium, states 
that what he is now about to relate he found in one of the 
ancient manuscripts which the Apostles had deposited in 
the Library at Jerusalem. The narrative which he quotes 
purports to be the work of John, the brother of our Lord, 
and describes how the Apostles were gathered together to 
our Lord on the Mount of Olives, after His resurrection. 
The Apostles asked Him how they were to obtain right 
information about John the Baptist, and in answer He took 
them up upon a cloud into the sky and shewed them the first, 
second, fourth, fifth, sixth, and seventh heavens, but He would 
not allow them to enter into any of them. He next took 
them to the Third Heaven, into which He led them, and they 
saw John the Baptist, and Zach arias and Elisabeth arrayed in 
very splendid garments which were studded with jewels of all 
colours and precious stones. And the Saviour walked about 
this heaven and shewed the Apostles all the glorious things 
therein, and all the imperishable gifts which he had given to 
His forerunner and kinsman. After this He summoned into 
His presence Michael, and Sedekiel, and the Seven Archangels, 
and addressing them and the Apostles, He called upon all of 
them, one by one by name, and bade them bear witness that 
He had given the Third Heaven to His kinsman John the 
Baptist, and that He had given John the right and power to 
bring therein all those who loved him on earth, and to array 
them in celestial apparel. And at the same time the Lord gave 
John a ferry-boat made of gold, wherein he was to transport 
across the Lake or River of Fire, from earth to the Third 
Heaven, the souls of all those who had celebrated his com- 
memoration upon earth. When these souls arrived at the 
other side of the Lake, or River, all were compelled to submit 
to baptism in the fire; the good found the liquid fire as 
pleasant as the water of a hot bath, but the wicked were 
consumed by it. 


After this the Lord walked about the Third Heaven with 
His Apostles, and He took them through meadows of asphodel, 
wherein were trees laden with fruit which sent forth delicious 
odours, and aromatic herbs of many kinds. A vine there was 
laden with ten thousand bunches of grapes, and each bunch 
produced nine gallons of wine. Each cluster on the date- 
palms yielded ten thousand dates, and was as long as a man 
is high. Each fig-tree produced ten thousand figs, and each 
fig was large enough to furnish a full meal for three men. 
Each ear of wheat produced ten thousand grains, and each 
grain yielded six measures of flour. 

In one part of the Third Heaven the Apostles saw 
a number of oars and lamps, and they asked the Saviour 
to explain to them their purpose. He replied that one lamp, 
with its seven wicks, belonged to each oar, and that the 
oars were to be employed in rowing the souls of those who 
loved John upon earth, over the river of fire in the boat of 
gold. The lamps were to burn before them, and light them 
until they had passed over the roads of darkness, and entered 
the Third Heaven. Whether the oars were to be worked 
by John the Baptist, or whether they were to work of their 
own accord, is not stated ; it is probable that they worked 
the boat of gold backwards and forwards across the river 
of fire by the directions of John. When the Saviour had 
said these things He and the Apostles went up again upon 
the cloud which had brought them to the Third Heaven, and 
the cloud came down and deposited them on the Mount of 
Olives. Then the Saviour stood up and prayed with the 
Apostles, and having given them 'Peace' He ascended 
into heaven with great glory. The Encomium ends with an 
exhortation to the brethren to repent, and to give alms to the 
poor and to the Church, and to ascribe glory to John the 



These Instructions or Admonitions were addressed by Pacho- 
mius to a certain monk who had become wroth with a brother 
monk of Tabenna and had abused him with great violence. 
They form an excellent example of the terse style of Pachomius, 
and many of them resemble his exhortations which the 
' Paradise ' of Palladius in its Syriac Recension has made 
known to us.^ They seem to have been addressed to the 
irascible brother in the presence of the whole congregation 
of monks. Pachomius begins : Hearken, my son, be wise, 
and receive the admonitions which your conduct has made it 
necessary for me to give you. There are two courses open 
to you ; you either make yourself independent of myself and 
this monastery, or you listen to my instructions. Be obedient 
like Abraham, humble like Jacob, and wise like Joseph. 
Wake up, remain not with the dead, be long-suffering, fast, 
pray always, bow your neck, and humble your mind. Watch, 
be sober, be not careless, let not the works of evil enter your 
soul, for if they do they will drive it away from God, and it 
will lose control of itself, and will finally come to the 
Tartarus of Amente. I know well by experience how the 
spirits of evil attack a man, and when in my youth I tried 
to escape from them by fleeing into the desert they followed 
me, and buffeted me, and compassed me about until I felt that I 
had no power even to stand up to fight. Terror filled my mind, 
and I obtained no rest until I threw myself at the feet of God. 
Then, when I had wept humbly, and fasted, and watched, the 
Enemy and his fiends were stricken helpless, and joy came to me. 
Abuse no man. God hates the man who whilst paying Him 

* See Paradise of the Fathers, English translation by Budge, vol. i, 
pp. 129-131, U4-149, 288 5: 



honour hates his brother. The truly humble man judges no 
man, and abuses no man. Who are you that you should 
judge a slave who is not yours ? Mix not yourself up with 
men, flee the honour of men, love those who revile you ; 
but make every man profitable to you, and make yourself 
profitable to every man. Laugh not at any word of scurrility 
which you may hear any brother utter. Do not abandon your 
courage. You may forget and sleep, but your enemies neither 
forget nor sleep ; flee from greatness, and embrace lowliness. 
If you cannot stand alone, cling to some servant of the 
Gospel of Christ, or submit yourself to one who has learned 
to submit and abase himself. If you want to live among 
men you must make yourself like Abraham, Moses, and 
Samuel ; if you wish to live in the desert you must do as 
the prophets did. 

Above all flee the desire of lust, for that renders a man 
incapable of comprehending the mystery of God and the 
language of the Spirit, and it deprives him of the blessings 
of God. Watch, be bold, be strong, but be long-suffering 
also. Flee comfort, and be not careless, or vices will over- 
come you before you realize that they are upon you. When 
honour is paid to you abase yourself and glorify God ; if 
men revile you glorify God likewise. Wander not hither 
and thither seeking God, for He fills heaven and earth, and 
He is in you. When will you wake up out of your state 
of carelessness ? Rouse yourself and be sober. Why are you 
angry because some brother sayeth something about you? 
Why do you rage like a wild beast ? Test everything, lay 
hold upon what is good, flee to the Lord at every hour, and 
sit down in His shadow. Attach not yourself too closely 
to any man, but love your brother. Remember your own 
failings, and judge not and forgive, so that you may not be 
judged, and may be forgiven. If you do not forgive your 
erring brother you yourself shall not be forgiven. If you 
intend to put your brother in fetters, prepare yourself at once 


for punishment for your own offences. O wretched man, 
remember your own secret sins, and your hidden passions ! 
The contest is set, and we must fight and struggle so that we 
may not be defeated. If you hate your brother you become 
a stranger to God ; if you bind him you shall be bound, and 
if you reject him you shall be rejected, and pitiless angels 
shall flog you with whips of fire for ever. Your brother is an 
image of God; if you disgrace him, or think scorn of him, 
you disgrace God and think scorn of Him. 

The Fathers abstained from the drinking of wine, which 
is full of penalties of every kind. Wine causes our members 
to twitch and to move about helplessly, and our limbs to shake 
and tremble, and it makes the head to split with pain, and 
gives rise to much sin. It turns the prudent man into 
a reckless fool, it makes the conscience shameless, and the 
tongue to chatter uncontrolled. Wine is, of course, a good 
thing when taken in moderation, but if you keep your eyes 
fastened on wine-bottles and drinking-pots you will go 
naked and bare. The disciples of Christ must keep away 
from wine. The Fathers only used it as a medicine, and 
Timothy was only allowed a very little, even though his 
body was infirm. I am afraid to say what I want to say, 
and yet I will say it : Let no man drink wine at all, so that 
he may not destroy his own salvation. These words many 
will find very hard, nevertheless, it is best to abstain from 
wine, for sobriety is most beneficial in the ascetic life. The 
sober man shall sail his ship straight into the harbour of 
salvation, and he shall drink of the good drinks of heaven. 
Greater than sobriety, however, is humility ; it is the girdle- 
wall of the virtues, the treasury of deeds, the armour of 
defence, and the medicine for every grief. Humility is 
chosen of God, and honourable before God. Armed with 
it we can tread on the Enemy. 

Fight, my beloved, for the end draws nigh. Our calamities 
have come upon us because we have not afllicted ourselves. 


Let us fight for our crown, and the throne which is prepared, 
and the kingdom, of which the door is opened wide. Let us 
put on sorrow as a garment, and renew ourselves in humility. 
Virginity means chastity of both mind and body. If you 
love money you are a slave, and are not free to serve God. 
Your body is the chariot, let continence be the charioteer. 
God will give you the skill of the saints in fighting, and the 
general-in-chief of the hosts of the Lord shall stand at your 
right hand, and you shall set your foot upon the neck of the 
Prince of Darkness, and shall drown Pharaoh, and you 
and your people shall pass over the salt sea of this life. 
Whether you are alone, or among a crowd, pass judgement 
on yourself daily. It is better to be one of a thousand and 
possessing a little humility, than to live in a tiger's cave in 
pride. Lot lived in Sodom, and was a good man ; Cain was 
one of four people on the earth, and was a sinner. 

Watch carefully for the fiends that attack you, for they 
come on your right hand and on your left ; this is the way in 
which they tried to overcome me, and once the Devil appeared 
to me in the form of a wild ass. Put on humility, make 
yourself a companion of weeping, and make your abode a tomb. 
You ask Christ to forgive the multitude of your own sins, and 
yet you object to forgive your brother a trifling offence. 
Make supplication to your brother because you have caused 
him pain. Then shall your weeping be abundant, but great 
joy shall run through your tears; and when the Devil shall 
hear you weep he will be put to shame. Finally, O my 
brother, make peace with your brother, and you shall pray for 
me. I am unable to do anything in the matter, but I humble 
myself because of my wish. 



From first to last the literature of the Egyptian Christians 
affords proof that they never succeeded in removing from 
their minds a number of religious beliefs, and eschatological 
notions, and mythological legends, which were the product of 
their pagan ancestors. In the mind of the ancient Egyptian, 
the barrier between the living and the dead was so slight and 
so shadowy that he believed himself able to describe the 
doings of the dwellers in Deadland with the same accuracy 
of detail as he would the doings of his countrymen in 
a neighbouring town. Deadland itself he divided up into 
a number of districts and provinces each with its capital town, 
which his imagination peopled with gods, and with spirits, 
souls, and shadows of the dead, and with the forms of dread 
powers of evil. His theologians carefully mapped out the 
road from Egypt to the Other World, and they paid special 
attention to the description of the region where the souls 
of the wicked received punishment, and emphasized their 
narratives with realistic illustrations. The Pyramid Texts of 
the Vlth dynasty (3700 B.C.) supply abundant details con- 
cerning the life of the blessed, and the coffins of the Xlth 
and Xllth dynasties contain copies of ' Guides ' to the Other 
World, and describe the difficulties which had to be overcome 
by souls from this earth before they reached the Field of 
Offerings, and the City of the God, and were welcomed by 
the ' God of souls \ In the long course of Egyptian history 
the beliefs about Amentet, the Emente and Amente of the 
Copts, changed very little, and the general characteristics of 
this place and its torments were as real to the Egyptians who 
worshipped God as to those who many centuries before had 
worshipped Horus the Elder, or Ra or Osiris. The Coptic 


texts in this volume supply many proofs of the ahove state- 
ments, as the following examples shew : 

1. One of the commonest names in ancient Egyptian for 
the place of departed spirits is Amenti, or Amentet. This 
the Egyptian Christians retained in all their theological 
works, and in the Book of the Resurrection of Jesus Christ 
Amente is the name given to the hell into which Christ 

2. The Egyptian Amenti possessed Seven Arits, or Halls, 
and many doors, or pylons, the number of which is given 
as ten, twelve, fifteen, or twenty-one.^ The Coptic Amente 
had many door-keepers (p. 181), and must therefore have had 
many doors. 

3. In the Egyptian Amenti there were cauldrons and pits 
of fire, in which the bodies of the wicked, and their souls, 
were destroyed. The wicked were dragged to the block of 
slaughter by Shesmu, the headsman of Osiris, they were slain 
by the ' Watchers ' who carried slaughtering-knives and had 
'cruel fingers', and their bodies were burned.^ The Ninth 
and the Twelfth Aats were regions of fire.^ In the Eleventh 
Section of the Book 'Am Tuat' there are five pits of fire. 
In the first two the bodies of the wicked were consumed, in 
the third their souls, in the fourth their shadows, and in the 
fifth their heads. The fire in each was supplied by a goddess, 
from whose mouth a stream of fire descended into the pit. 
In the Coptic text Death laments that the fires have been 
extinguished (p. 181), and that Gehenna has gone cold, and 
that the brazen fiery furnaces have been overthrown (p. 187). 

4. The Book of Gates and the Book ' Am Tuat ' describe 
the occupations of many classes of beings in Amenti, and the 
Coptic text speaks of the 'servants, and ministers, and the 
envoys of Hell being unoccupied \ and states that the ' angels ' 
were scattered. 

1 See Book of the Dead, chaps, cxliv-cxlvii. 

« Ibid., chap, xvii, 11. 26 flf. ^ ibid., chap. cli. 


5. One section of the Egyptian Amenti was under the rule 
of Set, and in it lived the Sebau fiends, the Smaiu fiends, 
the Teshriu devils, and many other forms of evil spirits. Set 
was the personification of all physical and moral evil, and 
he and his fiends took the forms of foul animals, venomous 
reptiles, e. g. serpents, scorpions, vipers, &c., in order to do 
harm to man. The ' Abaddon ' or ' Death ' (p. 180) of the 
Coptic Amente is the equivalent of Set. 

6. In the Coptic Amente lived Death with his six sons 
(p. 180), and in the form of a seven-headed serpent, or of 
seven serpents, they wriggled into the tomb of our Lord to 
find out when His Body was going into Amente. The seven- 
headed serpent of the Gnostics is only a form of the serpent 
Nau,* the seven necks of which were seven uraei,^ and the 
belief in this monster is as old at least as the Vlth dynasty. 
The *■ seven uraei of Amentet ' are mentioned in the Book 
of the Dead,^ and these are no doubt to be identified with 
the ' worms in Rastau that live upon the bodies of men, and 
feed upon their blood',* and the 'lord of light' is adjured 
to ' swallow them up '. In the Papyrus of luau (ed. Naville, 
Plate XIX), these worms are said to be nine in number, and 
their names are given.^ The kingdom of Seker, the Death- 
god, was guarded by several serpents, e. g. Nau, Nehepu, 
Amen, Heqent, Tepan, Ter, &c.^ 

7. When Death returned to Amente after Christ had 
broken its doors and shattered their bolts and overthrown 
the fiery furnaces, he found the place swept and bare (p. 187). 
There were, however, three voices there which cried out in 
fear and anguish, and it was still a place of sighing, sorrow, 
and tears. In the third Gate of the Egyptian Amenti, the 


« Unas text, 1. 630 - Teta, 11. 305, 307. 

' Chap. Ixxxiii. * Chap, i b (Papyrus of Nekhtu-Amen). 

° Nartiankhemsenf, Herfemqebf, Ankhemfentu, Samemqesu, Hahuti- 
amsau, Sheptemesu, Unemsahu, Samemsnef, Ankhembetumitu. 
• The Book Am-Tuat, sections iv and v. 


souls that were imprisoned there ' made lamentations ' when 
the God o£ Light left them in their darkness.^ In Amenti the 
gods weep when the Boat o£ the Sun has departed, and left them 
to be consumed in the fiery lake Netu.^ In the Circles of the 
Tuat the noises made by the souls shut up inside them are like 
the 'hum of bees^ 'the lamentations and weeping of men ', 
'the bellowing of bulls and other male animals', 'the shrieks 
of men in anguish', the 'wailing of cats^ the 'confused 
cries of men crying out in entreaty to Ra ', ' the cries of men 
on a battle-field*, the 'scream of the hawk', and the 'cries 
of birds that quarrel in their nests '.^ 

8. Besides the weeping and gnashing of teeth which were 
in Amente there was the 'worm which never sleepeth' 
(p. 187). In the Egyptian Amenti there were several terrible 
serpents, any one of which might be the prototype of this 
unsleeping serpent, e.g. Neheb-kau* and Rerek.^ All such 
monsters passed their whole time in devouring the dead, and 
in carrying out the commands of their overlord. The type 
of them all is the awful serpent called Amkhu, which lived 
in the Sixth Division of the Other World ' and devoured the 
shades of the dead, and ate up the spirits of the foes of 
the god, and crushed all those who were hostile to him \^ 

9. When Christ entered Amente there was, according to 
the Coptic text (p. 181), terrible quaking, the air was shaken, 
the foundations of heaven rocked, and the hours of the day 
and night were thrown into confusion. When King Unas 
entered the Other World the heavens dissolved, the stars 
shook, the bones of the earth-gods shook with terror, and 
all those who were there fled in dismay and dire confusion 
before his coming."^ 

10. Two of the magical names of Christ are given in the 

* Book of Gates, section iii. ^ Am-Tuat, section v. 

* Am-Tuat, section viii. * Book of the Dead, chap, cxlix, Aat x. 
' Ibid., chaps, xxxiii and xxxix. « Am-Tuat, section vii. 

' Unas text, 11. 512 fE: 


Coptic text (pp. 183, 188), 'lao' and ' Tharkahariamath ' ; 
for the use of magical names in Egyptian texts compare 
Book of the Dead, chaps, clxii, clxiii, clxiv, and clxv, and the 
Harris Magical Papyrus (p. 7).^ 

11. Among the celestial powers gathered together about 
the Saviour as he sat on the right hand of the Father were 
the 'Twelve Virtues of the Holy Spirit' (p. 194). The 
ancient Egyptians also believed that divine beings possessed 
' qualities ' or ' attributes \ which in a certain way could have 
independent existences. These qualities or characteristics 
were called ' Kau * * and ' Hemsut 'j^ and the earliest use of 
the words with the meanings just given is found in the 
Pyramid text of Unas, where it is said of the dead king, 
' The Kau of Unas are round about him, and his Hemsut are 
under his feet.^* The Sun-god Ra possessed fourteen Kau, 
that were bestowed upon him by Thoth, and a text at 
Denderah ^ states that these were : 1. Intelligence ; 2. Victory ; 
3. Splendour; 4. Strength; 5. The Power to grow; 6. Abun- 
dance; 7. Majesty; 8. The Power to provide funerary offerings; 
9. Prevision or Readiness; 10. Stability; 11. Action; 12. 
Obedience; 13. The Sense of Touch ; 14. The Sense of Taste.« 
Each of these Kau assumed a form in which it could appear 

* For the facsimile see Egyptian Hieratic Papyri in the Brit. Museum, 
PI. XXff. 


^^^ '^^"^'-^' 

* Unas, 11. 502, 503 = Teta, 1. 30. 
" Mariette, Denderah, text, p. 220. 

.'l.^, 2.^; B.M; 4. ^ ., 5. J , 6. 

^^T '^^" vi^ T ' ' ' 

13.^; U. 


to men and from which it might transmit its animating 
influence to them. 

12. When the Lord stood on the Mount of Olives with 
His disciples. He uttered the words ' Atharath Thaurath' as 
words of power, and immediately the Seven Heavens were 
opened (p. 202). The ancient Egyptians believed that every- 
thing could be obtained by the man who was provided with 
the knowledge of the necessary ' hekau V or words of power, 
and all their religious literature is full of allusions to the use 
of such. In the Book of the Dead a whole chapter (xxiv) 
is devoted to obtaining the words of power which a man needs 
in Amenti. 

13. After the death of Sidphanes, his soul went down into 
the river of fire, and it seemed to it to be like a river of water 
(p. 207). The Book of the Dead contains many allusions to 
this lake, or river of fire, e. g. chapters xvii (1. 41 Nebseni), 
cxxvi, where there is a picture of it, Ixiii B, 1. 3, 
Ixxi, 1. 18, &c. In the Book Am-Tuat (section v) there is 

a picture of the river of fire, here called Netu ^Tk /^^ww » 


and in it we see the heads of the wicked who are being boiled 
therein. In the Book of Gates (section iii) there is another 
picture of the Lake of Fire,^ or boiling water, the stench of 
which is so great that the birds fly away from it whenever 
they come near enough to smell it. The waters of this lake 
scald the wicked when they attempt to pass through them, 
or to drink of them, but the righteous pass through them 
unharmed, and drink of them at pleasure. Siophanes saw 
a region filled with fire (p. 207), and with this compare the 
region of pits full of burning coals described in the Book of 
Gates (section iv). 


14. In the 'Mysteries of Saint John' it is said that 
a Cherab took him up on his wing of light and carried him 
up into heaven (p. 242); when they arrived there the gate 
was opened before them by the warders. There John saw 
twelve men seated on thrones, and he was told that they were 
the rulers of the worlds of light. In Egyptian mythology 
the deceased was sometimes carried to heaven on the wing of 
the God Thoth, and the keepers of the gates of the sky threw 
open their portals without delay. The twelve men of the 
Coptic text, who govern the production of the crops and the 
fruits of the year, recall the gods of the seasons and the year 
in the second section of the Book Am-Tuat, who provide the 
gods with grain, herbs, and vegetables, 

15. In the Coptic text the Father is seated above the water 
which flows down and waters the earth, and He regulates the 
supply with His feet (p. 243). This view is a modification of 
the old Egyptian belief that the throne of Osiris was set 
above the fountains of the celestial Nile,^ which formed the 
source of the Nile that flowed through Egypt. Originally 
Osiris was a water-god, a fact which is proved by a statement 
of Eameses IV who says, 'Thy nature, O Osiris, is more 
mysterious than that of any other god .... Indeed thou 
art the Nile, and thou art mighty upon the river-banks at 
the beginning of the season [of inundation]. Men and gods 
live through the emanations which flow from thee.' ^ Kightly 
then do we find Osiris near the gods of the seasons in the 
second section of the Book Am-Tuat, for it was through 
the ' sweat of his hands ' that the operations of the Season-gods 
produced the crops. The Egyptian Christians thought that 
St. Michael prayed to God for three days and three nights 
each year to induce Him to allow the Nile to rise and the 
Inundation to appear. 

16. The next object of mystery to John was water itself 

* See the Vignette in the Papyrus of Hunefer, Plate III. 

* Mariette, AbydoSf torn, ii, plates 54, 55. 



(p. 244), and in answer to his question about it the Cherub 
told him that water existed before the heavens and the earth 
were created, and that none knew who created it except God. 
The view of the Cherub represents accurately the opinion 
of the Egyptians on the great antiquity of water. In the 
beginning nothing existed except the great mass of water 
which formed the primaeval ocean, and was called Nun ^ or Nu. 
In this water lived the primaeval god Pautti,^ and it was out 
of this water, which was formed by the exudations of his 
body, that Pautti ' raised up ' the heavens and the earth and 
everything in them.^ Under the Ancient Empire it was 
thought that Temu was the god who dwelt in Nun, and that 
it was he who created all things out of Nun by the utterance 
of words of power which voiced the ideas existing in his mind 
concerning the things he wished to create. The subject was 
one of difficulty to the Egyptians, and opinions about it 
differed considerably, for we find the Heliopolitan priests 
claiming in chapter xvii of the Book of the Dead that it 
was their god Ra who was ' Nu, the great god who created 
himself '.^ 

17. When Adam was expelled from Paradise he wandered 
about the earth seeking for food, and not being able to find 
any like that which he was accustomed to eat in Paradise, 
he was in great danger of starving (p. 244). He cried out 
to the Lord, Who went to the Father and entreated Him 
not to let die the man who had been created in the Image 
of God. The Father told the Son to give His own Flesh 

* O > later aaaaw ^ , in Coptic noirn. 

O \> \ f^^\rsf^ ill 

' For the hieratic text, hieroglyphic transliteration, and translation 
see Egyptian Hieratic Papyri in the British Museum, Plates XXV-XXVIII. 



to Adam to eat, and the Lord took a little piece of flesh from 
His side, and rubbed it down into small pieces. When the 
Father saw these He took a portion of His own invisible 
Flesh and added it to them, and out of them He made a grain 
of wheat, which He sealed. He then told the Son to give 
the grain to Michael, and that Michael was to give it to Adam 
and teach him how to sow and reap it. This legend is 
derived directly from the Egyptians, who believed that wheat 
was made of the body of the primaeval god Pautti, and of 
the body of Osiris, or Nepra-Osiris. In the illustrations 
to the Sixth Section of the Book of Gates we see the 
followers of Osiris cultivating wheat in the fields of the god, 
and large wheat plants growing there. These plants are 

called the 'body of Osiris^ Q QQQ ^ wl^ ^^^ ^^® blessed 
who eat them eat the body of their god. In a remarkable 
hymn to Osiris^ we find a direct proof that the Egyptians 
identified Osiris with the primaeval god Pautti, and it follows 
that if wheat was made of the body of Osiris it was also 
made of the body of Pautti, a very ancient form of the 
Earth-god. After enumerating the proofs of the greatness 
and goodness of Osiris the author of the hymn says, 'Thou 
art the father and mother of men, they have life through thy 
breath, they eat of the flesh of thy members. '' Pautti " is 
thy name.' ^ Thus the Coptic form of the legend about the 
origin of wheat rightly makes it to be formed of the Bodies 
of the Father and the Son, 

18. The Cherub told John that the sky was suspended 
by faith, and that the earth was supported on four pillars 
(p. 254). The old Egyptian belief was that the sky was 

' Published by Erman, Aeg. Zeitschrifi, Bd. xxxviii, pp. 80 ff. 


supported on four pillars, which were called the ' four pillars 
of the sky %^ or the ' supports of Shu '.^ The sky is called 
' place of the four pillars \^ 

19. The seven stars in the north of the world (p. 257) are, 
undoubtedly, the seven stars of the Great Bear, which were 
supposed to be the dwelling-places of the soul of Typhon.* 
The other stars referred to may be either the ' Akhemu-sek ' 
or the ' Akhemu-urt \ i. e. the ' Imperishable stars \ and the 
' Stars that never rest '. 

20. In the Encomium on John the Baptist (p. 342 f.) 
a legend is quoted from a 'little old manuscript' in the 
Library at Jerusalem, to the effect that our Lord gave John 
a boat made of gold, in which he would be able to ferry over 
the river of fire to the Third Heaven the souls of those who 
had honoured or commemorated him upon earth. Here we 
have a survival of an ancient Eg3rptian legend which is found 
in the Pyramid texts of the Vlth dynasty. The Egyptians 
believed in the existence of a celestial ferryman called 
' Her-f-ha-f ^,^ i. e. ' His face behind him \ or ' Maa-f-ha-f ', 
i. e. ' Looking behind him \^ because in manoeuvring his boat 
he had often to turn his head, round and look behind him. 
He had in primaeval times ferried the gods over into heaven,"^ 
and was in later times the recognized ferryman for all the 
dead. But only the righteous dead were transported to 
heaven by him, and every dead person had to be declared 
'just^ before heaven, and earth, and the Island [of Osiris], 
before he was allowed to enter this ferry-boat. Even King 
Pepi could not obtain the use of the ferry-boat until this 

■miss- ■=iT7ni- 

» [J O A 1 1 1 1 Unas, 1. 222. * Plutarch, De Iside, chap. 21. 

' See Unas, 1. 490. 


assurance was given to Her-f-ha-£.^ This ferryman appears 
in the Theban Recension of the Book of the Dead, and in 
a Vignette in the Papyrus of Ani (Plate XVII) he is seen 
seated in a boat, with his face turned behind him. The 
ninety-eighth and ninety-ninth chapters of the Book of the 
Dead were written to enable the deceased to obtain a boat 
wherein to sail over to the Island of Osiris, but we see from 
the ninety-ninth chapter that he was obliged to recite the 
magical names of every part of the boat, and those of the 
wind, and the river, and the river banks, and the ground, 
before it would move from its moorings. In the Coptic 
legend the boat of gold takes the place of the Egyptian 
ferry-boat, and John the Baptist is made to assume the 
character of j^er-f-ha-f. 

On p. 345 Peter is made to ask what certain lamps and 
oars which he sees in the Third Heaven are used for, and 
the Lord tells him that the righteous shall be ferried over the 
river of fire in the boat of gold by these oars, and that the 
lamps are intended to light the boat on its way through 
the darkness. The number of oars is not stated, but it seems 
clear that the writer of the legend had in his mind some 
confused remembrance or knowledge of the Four Oars which 
form the Vignette of chap, cxlviii of the Book of the Dead. 
In the Papyrus of Ani (Plate XXXVI) the Four Oars are 
depicted, and the name of each is given, and we learn that 
each had power to row the deceased round about one of the 
four quarters of heaven. By the side of each stand three 
bearded gods, in mummy form, with a lily and a libation 
vase on a funerary table before them. Behind each group 
is an open door. The papyrus supplies no information about 
the oars or the four groups of gods, and we must seek for it 
elsewhere. The gods, without doubt, represent the divine 
beings who are supposed to work the oars, and they must 
form the crews that row a boat about the four quarters of 

» See Pepi I, text, 1. 400. 


heaven. It is noteworthy that there are only three gods 
in each group.^ In spite of this, however, it is tolerably 
certain that they are intended to represent the four Horus 
gods, who in the Pyramid texts ferried the dead from earth 
to heaven.^ Originally the four gods were Horus of the 
gods, Horus of the Horizon (Harmakhis), Horus of the East, 
and Horus of Shesemta, but later the attributes of these 
beings were usurped by Mest, Hep, T^iamutef and Qebh- 
senuf, who are commonly called the ' Sons of Horus \ The 
mention of the oars in the Coptic text recalls a passage of 
interest in the Pyramid texts. ^ In many passages the divine 
ferryman and the Horus gods are adjured to bring the ferry- 
boat for the king^s use, but in one place ' What is in the hand 
of the ferryman \ i. e. the oar, is addressed, and adjured to 
ferry the king over to the Island [of Osiris]. The Coptic 
text implies that if John the Baptist were engaged, or were 
unwilling to ferry souls over to the Third Heaven, the 
waiting souls might cry out to the oars, and they would do 
it without him. 

The three gods may represent only a * plural of majesty *. 

See the text of Pepi 
» Mer-en-Ka, 1. 786. 

' See the text of Pepi 1, 1. 261 *^^^ - % (1 □^'^'%^'%^'^'''^^- 


Genesis : — 


Deuteronomy : — 


i. I . 

. 243 

iii. 2 . 

. 360 

i. i-ia 

. 338 

xxii. 29 

. 305 

ii. II . 

. 244 

xxxi. 4 

. 360 

ii. i6, 17 

. 244 

iii. 5 . 

. 362 

Joshua :— 

V. 24 . 

. 363 

ii. 10 . 

. 360 

ix. 6 . 

. 316 

vi. 17 . 

. 363 

xii. I . 
xxii. i-ii . 

. 352 
. 353 

Judges : — 

xxvii. . 

. 296 

xvi. 4-21 . 

. 364 

xxvii. 43 . 

. 269 

1 Samuel: — 

xxviii. II ff. 

. 296 
. 269 


ii. 22 . 

. 296 
. 306 

XXX. 35 ff. . 
xxxii. 24 ff. 

. 269 

ii. 30 . 
iii. 13 . 
xvi. ki, 12 . 

. 361 

. 269 

. 306 

xxxii. 30 

. 270 

. 378 

XXXV. 10 

. 353 

xli. 40 ff. 

. 353 

2 Samuel : — 

xli. 42. 

. 296 

vi. 3-8 

. 297 

ylix. 8. 

. 360 

xii. 13 . 

. 365 

Exodus : — 

1 Kings: — 

iii. 2 . 

. 272 

vi. 14 . 

. 296 

iv. 31 . 

. 378 

xvii. 3 . 

. 368 

xiv. 21, 22 . 

. 276 

xvii. 6. 

. 289 

xvii. 13 

. 293 

xvii. 9 . 

. 356 

xxxiv. 30 . 

. 297 

xviii. 31 

. 353 

xix. iff. 

. 356 

Numbers : — 

xix. 5-8 . 

. 289 

V. 12 ff. 

. 313 

xi. 4-31 

. 275 

2 Kings:-— 


276, 288 

ii. II . 

. 363 

xxi. 3 . 

. 292 

ii. 21 . 

. 295 

xxi. 23 

. 293 

iv. 41 . 

. 298 

xxi. 34 

. 360 

V. 21 ff. 

. 301 



2 Kings {continued 


Proverbs : — 


XX. 2 . 

. 253 

vi. 34 . 



XX. 7 . 

. 253 

XV. II. 



XX. I . 



2 Chronicles : — 

XX. 7 . 

. 353 


xxxviii. 2 


Job: — 

xxxviii. 21 


V. 7 . 

. 265 

xli. 8 . 


xiv. I . 

. 255 

Ixvi. 21 


xxviii. 22 

. 180 

Ixvi. 24 


xl. 8 . 

. 264 

Jeremiah : — 

Psalms : — 

iii. 22 . 


ii. 7 . 

. 283 

V. 9 . 


ix. 17 . 

. 368 

ix- 5-9 


xvi. 8 . 

. 318 

xvii. 5, 7, 8 


XX. 5 . 

. 275 

xxiii. 24 


xxix. I, 2 . 

. 314 

XXXV. 6, 8 


xxxiv. 17 

. 260 

XXXV. 11 

. 360 

Ezekiel : — 

xxxvii. 6 

. 294 

i. 18 . 


xxxix. 6 

. 377 

X. 12 . 


xlvi. 10 

. 281 

xvi. 29 


xlix. 12 

. 326 

xviii. 21, 22, 

27 . 


Iv. 22 . 289, 

293, 368 

xviii. 32 


Ixv. 4 . 

. 363 

xxxiii. 11 


Ixxii. 13 

. 354 

Ixxviii. 20 . 

. 276 

Daniel : — 

Ixxviii. 70 . 

. 378 

i. 16 . 



Ixxxv. 10 

. 369 




Ixxxviii. 12 . 

. 180 

vi. 16 . 


xci. I . 

. 369 

xci. 9-16 

. 317 

Joel : — 

xcix. 6 

. 272 

iii. 2-12 

. 367 

, 368 

ex. 4 . 

. 283 

cxviii. 10 

. 353 

MiCAH : — 

cxix. 24 

. 262 

vii. 2 . 



cxix. 46 

. 277 

vii. 9 . 



cxix. 50 

. 297 

cxix. 120 

. 368 

Habakkuk : — 

cxxxvi. 19 . 

. 360 

i. 5 . 



cxxxix. 9, 1 1 

. 363 

cxlv. 18 

. 274 

Zechariah : — 

cxlviii. 5 

. 277 

iv. 9 . 





Malachi :— 


Mark : — 


iii. I . 

. 340 

ii. 17 . 

. 351 

iv. ij . 

. 296 

V. 25-34 . 

. 188 

y. 25 . 

. 271 

ix. 44-48 

. 187 


xi. 23 . 

. 213 

iv. 7, 8, II 
xii. 7 . 

. 286 
. 304 

XV. 40 . 
XV. 43 . 

. 187 
. 179 

xvi. I . 

. 187 

xvi. 5 . 

. 344 

Matthew : — 

Luke : — 

ii. I . 

. 342 

i. 6^ . 

. 336 

ii. 13, 14 . 

. 343 

ii. 4, 6, 7 

. 342 

iii. a . 

. 340 

v. 32 . 

, 351 

iii. 17 . 

. 349 

vi. 26 . 

. 361 

V. 9 . 

. 381 

vii. II 

. 188 

V. II . 

. 361 

vii. 24 

. 335 

V. 13, 14 . 

. 260 

vii. 47 

. 188 

V. 44 • 

. 370 

viii. 3 . 

. 187 

vi. 8 . 

. 289 

viii. 43-48 . 

. 189 

vi. 33 • 

. 292 

viii. 43 

. 271 

VI. 34 . 

. 289 

ix. 37-42 

. 188 

vii. I . 

. 370 

X. 38-42 

. 187 

ix. 13 . 

. 351 

xii. 20. 

. 377 

ix. ao . 

. 271 

xii, 31 . 

. 292 

ix. 20-22 

. 188 

xvi. 20-25 

. 286 

X. 16 . 

. 361 

xvii. 6 . 

. 213,271 

xi. 3 ff. 

. 339 

xix. 9 . 

. 294 

xi. V . 

. 335 

xxii. 50, 51 

. 188 

xi. 10 . 

. 340 

xxii. 47 

. 363 

xi. II . 

336, 350 

xxiii. 43 

. 363 

xi. 28 . 

. 342 

xxiii. 50 

. 179 

xii. 50 

. 307 

xiii. 43 

. 265 

John : — 

xiv. 6 ff. 

. 337 

i. 29 . 

. 346 

xiv. 13-21 

. 337 

iv. 9 . 

. 295 

xiv. 29 

. 276 

xi. I . 

. 187 

xvii. 20 


xii. 2 . 

. 187 

xviii. 22 

. 381 

xii. 21-27 

. 341 

xxi. 21, 22 

. 213 

XV. 14-16 

. 307 

XXV. 41 

. 368 

xix. 25 

. 187 

xxvii. ^6, 61 

. 187 

xix. 38 

. 179 

xxvii. 57 

. 179 

XX. 1,11-18 

. 187 

xxviii. 19 

. 344 

XX. 15 . 

. 188 



John {continued) : — 



XX. i6 . 


ii. 6 . 

. 304 

xxi. 'Z2j 23 . 


1 Timothy : — 

Acts : — 

V. 23 . 

. 375 

V. 40 . 


xiv. 14 . 

. 361 

2 Timothy : — 

xxi. 13. 

. 366 

ii. 15 . 

. 360 

Romans : — 

Hebrews : — 

V. 3 . 


i. 9 . 

. 368 

viii. ^^ 


V. 4 . 

. 283 

X. 18 . 


V. 6, 10 

. 283 

xii. 19 . 

. 310 

vi. 20 . 

. 283 

xiii. 7 . 

. 314 

vii. 17-21 

. 283 

X. 31 . 

. 291 

1 Corinthians :— 

xi.5 . 

. 363 

V. 9, II 


xi. 6 . 

. 363 

vi. 10 . 


xi. 25 . 

. 367 

ix. 22, 23 . 


xi. 31 . 

. 291 

xiii. 2 . 


xii. 16 . 

. 302 

xiii. 4 . 

. 302 

2 Corinthians: — 

iv. 4 . 


James : — 

V. I, 2 . 


ii. 13 . 

. 285 

vi. 14 . 


ii. 23 . 

. 353 

xii. 2 . 


iv. 8 . 

. 378 

xii. 9-1 1 


iv. 17 . 

. 259 

V. 3 • 

. 378 

Ephesians : — 

V.16 . 

. 275, 300 

V. 14 . 


1 Peter : — 

vi. II . 


iv. 8 . 

. 371 

Philippians : — 

Revelation : — 

!!: 9 • 


ii. 17 . 

. 377 

iii. 20 . 

. 288 

. 184 

viii. 14 

. 184 


ix. II . 

. 180 

ii. 16, 17 


xix. 4 . 

. 184 


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[niw n\iwc]ui&. Ht eviVdJUioq • nT[0R gwoiR] 
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* Compare the text of Lacau, ^ Fragments d'ApocryphesCoptes,' 
p. 45, in Memoires de Vlnstitut Frangais d'Archeologie Orientale 
du Caire, tom. ix. Cairo, 1904. 


miif neT OTdi[&.£i]* d^Tqi il neqK\H 
[ponoxAidw] it it€T ong^' «.totu><5^ii K Tcq 
[nm&.Ric]* ^wT^(ogT S niteg^ IS neqa^c^i^ioti 
■■■■Id^Tncog^ K T€qcTo\H* 2^ ncdw 
[tj^k^wC «i g^a^n] njuuji&.q* &.qei e £io\ eqT(3'«w 
[eiHTT • jwTqi K TOOTq it TeJqjjiiiTenicRonoc • «wTt<o 
pTT Si n€qR[\oAji] • dw getitglLuo Tiopn 
n neqgice gn ov^enH* a^Tcj'ooXq iS nc^. 
goT wee K OTgoiTe- ^^qcoRq wee w ot 
AAOOT- a^TTiopn M TecTo\H i5 nequjoTigoT* 
iKS^s.cmk IE noT6€itf 5S neqgH^ic- 
^TR(o € feo\ ii neqHi n *xiwi€* &. weqgooT 
[c]£ioR» «w neq^wge otU5 n bjr Aionec* «^ ngi 
[c]e ei iiiwq* «i noToem i^ioR j^qR^^a^q* 

[Zk] nRd^R€ €1 K^^q • A. qKT R^HpOttOAitei JUULftOq ♦ 

i^qgoncq n ot*2ko\€c* iwiti^i^c^eTVoc €t ot 
[H]g^ ttca^ n-sc gfiop&p juuuoq^* iwTC(o\TT 
[&.] n€q\&.c» i^TniopR Jx noTToein n weq 
[ii]is\ • ^.[Tr(o]\R iS nqto n Teqa^ne • i^v 

BAt^^H'Ti^npo • iLtji&.d^ tt'xpdwRion 
^^M cojut Hc(oq' eTe k^.i ite K€T[piwM] 
H[TUJi€g_] igopn ne noTe e £io\ i5 n^^H 
[luuieg^ citi^T n]R(jag^ eeooT* n[Aieg^] 

* Lacau's text on p. 44 ends with iiAioq. 


Pol. 4 6 TAie^ ^OT ne t^eofttoc • nuie^ coot ne aiHt a.] 
T it&. • TAxe.^ ca^ujq [tc tahut] 's*w[ci jht] 
TLuieg^ ujAAOTii [ne n]^ tcok- n[jueg^ ^^c.]M 
ne RjwCRc* ntj.e2_ AiHTe ne n^^^^^^g 
nAAeg^ -mnTOTe R^.T^.\^.?VI[^>. • nAieg^] 
AiiiTciiooTc ne ngirno[Rpicic] • 
nA«.eg_ AiiiTUjOJUtTe '^^"^^"^'"""""""^'""^^^^^i 
niAeg^ AiiiT&>qTe ne njueg^ 

juH'^e ne TJunT^vTcei • niieg^ juHt 
T&.ce ne nc^^goT • nuieg^ xAnTCd^ujqe 
ne Topi^H • nweg^ A3inT«jx«.Hn ne Tenifco[T7VH] • 
nxieg^ AJiiiT^ric nciopiS!* nuieg^ 'sot 
COT ne nXiwC n kott'S' nmeg^ -sott ot[^.] 
ne To\AiHpoc* nxieg^ -xott cixoott ne 
TC(oig • nAieg^ qslott ujoxiTe ne [n]iioT['x] • 
nxAeg^ -xoTT i^qTe ne ^ops'c • nxieg^ 'xot 
TH ne TAiUTi^eHT • njueg^ -xott e^ce 
TiJuieXii.* nAiteg^ -xott ci.«jqe ne taiH 
TKiwigT Suute* nuieg^ -xott igjjiHn ne 
[R]poq' nAie£^ -xoTTT ^ric ne t[ajiHt] xxhii 
[t]o ngoTo • njjieg^ %xiKi>&L ne t[juRt ii]Tiio[TTe] ^ 
[n&.Ji ne Tvxxh^^>.h. n-xp^iRwit • n[T]B^B 
^^[oir](OJUi ncdw ioTr'x&.c n[icR&.picoTHc] 
[n*.*! ne n]Aiiviwfe ^^^[oTe] 

* The numbers were written on the margin in letters from 
five to thirty thus, e, c, 7, h, &c. ; the last visible is k^. 



Pol. 6 a 

jncioq ^qSHRBISAft. nKd^ne €t £i £io\« 
|If^wp neqiAeeve &.«• ^.T(x> AAn ^Jx nigi 

■BH^oJToeiu} • n^\ ne ncdw£OT itTd^ ncicp 
['xooTJ^BHIi^^ dJueiiTe* ncHp 'xe d^qTiooTn 
[€ iioK gn iteTJu]ooTT ^S n[x«.]€g^ lyoAinT ngooT* 
d^Md^TCOtf [-^Le] [nAJi]oTr ^.qoKRq € g^pa^i Hn eqiti^T 
€ TR*.ic€ n ic niynpe juE niioTTe ex ujd.'jSLe lujt 
jUL2iq • ne-x^^q i5 n€qigHpe n\oiAioc • *x€ t^^^^t 
nu)T € necHT € SjuitTe ^.cc^^.^i'^e n tootr 

*x€ niAA ne n^i Kt &.qp g^>\ mjulxoi • iS nepluue • 
*x€ Ttttf&.igdi<se nHud^q • i^qgonq e poti • iwpH[T] 
p<o nToq ne nujnpe Ji nitoTTC neT £iio\ 
€ £io\ npiOAJte wiui • n«^i *^e iiToq i£n eige 
€ (SOMX e poq • OT'xe ^^^ ne coot ntynpe • i^vio 
«^qna>T ^(yi luuiov e g^pi^i e ijuienTe jun 
neq ne coott HigHpe- »iq(5'iii€ n «junT€ 
eqcynq eqo n epHJUioc e aiH ot^tt^^h 

[nlOTCOT JxAXKTf^^ b.Wis. €p€ KCqpO THpOT 

[go]pq' &.TIO epe neTAieuj^fec nHge e fioX 
[epc weTAiJo^^Xoc o'V(5'n» i^vio ^wTT^w[\€] 
[n ncTpip H g^]ouii\T eT <s:epo • iSn [oirge] 
[gjS nxi2w eT iSuiis.Tr ei julh ti] ujoijiK[t ncjuui] 

* Lacau*s text begins again on p. 45 with the word -xoot, 
' Page 45 ends with novtoT n[£HTq]. 



Pol. 6 b nigTopTp • g! gice gii [oMXiK §15 npiAAe • jun nosd^gli] 
w iiofige • iuu.dw Jx n[&>ajiw2oxi jtiH] n€[igTopTp] • 
Axn nqwT n bcr urotr* otoi^ tiii'y ^^^^[^^] 
ireXoc eTgyjumeire gS ngTAitioc [iS necAioT] 
n&.i eigi.Tr'xooq n^i nc€p^.?]^iti [U nti^wT jS noT] 
oeiw n TK-ypiiwRH eisH jiox^Ijul^ xxn necitoq] 

Te WT d^qnd» ix Tooxq iS nc^^Tiittiwc • julK c^. 
^(OJULH Tpeqpip^.'^e (j«:)» xxn AJid^pidw Tpeq'^ii^.Ronei • 
aaK lAdwpTd^ Tcoiwe • Mxn coirc&.Mtiew Tecgwjie H 
^o^rc^w neniTponoc H gpiO'akHc • e d.cci».g(A>c 
e £io\ 55 njui^. n Hrotr* julR £tep€ttiRH Te it 
T«w TRT^^H 55 neciioq \o giw poc gn R^.t5«ipitivOTr[jji] • 
3xn 'KiiK Te.')^wp^ • Te kt^. nitoTTe Toirnec necujHfpe] 
it&.c e Sio\ gK neT a«.oott • xxn Tecgixie n peqp 
iio^e KTA. ncHp 'sooc Kiwc* rxe tioTnofie eT ii«^ 

UJWOT RHK e ^0\ • £kOR gR OTeipHKH • 

ne-Ti^g^ e p^^Tov gn TeigKH n t^i^oi^ettHc rrh 
feoTppc^oc TibSi Kt&. nciip T&.\(3'e nequjHpe* i^T(o 
ciuicon 55 neiroeiig eqiiHT e necHT §\' nToo[T] 
n n-xoeiT juH weqa^nocToTVoc THpoTT* ne-se 
juid^pid^ H c^i^oirenHfc] • ote euj'se nTo[R ne]^^B 
BBS* ne*s2>^q ka^c n^s'i ?5[i\]oc5eiiH[c •jse uto] 
[ne jui^pi^w TjxAi^d.'y utei^pRiw • AXbJp 
[neqoTro5g55] ne np*.ige xin [necAioTT xxn 
[ne's^.c tii^ql US'! [jutivpijvj 

^ Lacau's text, p. 46, line 35. 


[€ poi «€ IlT«iKR]&.«wq TOiW ^.TOl 2inOK '^Kiw] Pol. 6* 

[we ov tte nei] ujdw'x^ epe 'xio iiAAOoir* a> 
[n«w]pe€noc [€t otj^a^ TAt^^a^v] i5 ne^^c • -xiw n 

[c^. OT]i£g*w*wT eqop^" nceRSwi^q gitoioq* 
BHifeqAidieHTHC *xe nneTfi wceqiTq w 

[oTTA^t^oc giJTOTioq iT T&^igtiH KOTooTe &>niq 
[oTiigq gio>]ioq* ^.ttOK '"^ti^.poeic e poq • eiteiAte 
eve giS n&. gHT •xe eTigA.iiAiooaje n(3ri noT'2k«wi 
Kce£iu>K € neTHi* ^h^w^ior e goTit e ^T^wc5oc 
S n«w *xo€ic nT».qiTq Hta.^ n gewgHne e poq • Jutn 
OTA&HHige K c^ noTqe* A^qiiTq 'xe ^wTR^w^wq gi<o 
<oq i^Tct^p^wCfi'^e juLAJLoq a^T&coR e neTHi* gn 
THiiUje *x€ K T€TigH 2wiTC00Tii dwifiiOR epAi npo 
ii nT&.t5oc jS n*^ 'so€ic • &.ig€ e TecTp&.Ti&. THpc 
n nzKV'i^e.Xoc. eccnp € feo\' cpe ajopri n t&^^ic K 
we^epoTfiiK €ipe JJi AJinTcitooTc u ujo • epe 
Tuieg^ cHt€ k ta.^ic ncepdwc^iti eipe 55 jutwr 
cgojATe nujo • epe Tiuteg^ igoAJiTe H Ti^^ic it 
':kTlt^JUlIC €ipe nosoTtoT nujo • «wTOi> on epe 
[Tjwieg^ qTO n Tiw^ic i5 na^peenoc eipe 55 jul^k^ w 
[uj]o • geniyo nigo wet rcotc e poq • i^Tio geit 
[t^a.] nTfcdw tier cooTg^ e poq • epe oTtiocy ^g^.p[lJli^] 
mmi^S.^^ ^ p«iTq 55A«.*wir- eqo n R(A)g^[T] 

(epe Re A«.i\[TCKOTc] 


on e nig^ ifCTepeo>AA&> w^^^^B^^^^Bl"^*^ neir] 
epHTT • &. neiioT ei e fio\ [gn iteT] *s.oc€. jui[K Teqc] 
KHttH 55 noToein* i^qei € nT^.t^oc jS n[cHp] 
iwqTOTtiocq e £io\ gn iieT aioott • n[€i coot] 
THpoTT eatiis^'y e poov 13 t^. ciotte A3i[iipi^.] 
'xe iwitti^T e neTpoc JJuuLbir nito<5' [n gepjuieiieTr] 
THc n ic • iwq«ju.&.gTe ajuuoi ^^q'^ [toot] 

H&.Kdw TOOT € SloK nTiJUtOT • gIT[il] 

THpiow Axn nei iio<5' n eooT cto^^ht iwiit^wT 

€ pOOTT • C3 JJLd^pidw TA. C(Olte • OTT RCT ^Kiw&.q ig&.Il'<^ 

fe(A>K e lUAiw €T Iiju&.ir • n&.i epe t^iXoi^etiHc -sw 
jUumooTT e AJid^pidw* iw ncSp ei li neT Iato e fco\ 

ntio^y K g^^piJii^ 35 neiiOT THpq* «wqa)ig e fco\ n 
T^iC^€ K TeqAinTHOTTTe • eq-xoj juujloc 'se iiil 

pi X^P AA*^P*^^ € TeqgepAUiniiw Te At.2vpigdjui 
TAi.&.&.Tr 53 niynpe ii ntioTTe • ^. juidipid. -xe awCcoT 
€11 eepjjiHttidw 53 nuj^.'xe- ne*siwc -se gp«ju£»0Trti[e] 
Kd^eidwOd^pi jLiicae • CTe neqoTcogii ne nigH[pe] 
53 niwttTORp^.Tiop • e^Tco nc&>g^- ^^^^lo nsw «JH[p€] • 
ne-si^q n&.c • *»€ ^(^iwipe t^. Ai^^awir ^x^^i^ipe t&. Rifc[u>] 

TOC CT OT^L^il • ^^wIp€ T€ Ht i^CTCOOTtt g&. nCO[llg|] 

53 nRocAJioc THpq* ^(^iape T&. ctoXh €t 0Tiw*w[£»] 

__ g 

KT &.I(3^oo\t juuuloc • ;)(^2kip€ Tiw Tj^pi^w ecgH[Aiooir] 

[e]T OTdw^it • ^bSvpe. Tiw JULiKiKT n\, hi thk SLXis. w oTrio[g] 

[^i^ipe] Tbi. ASLiKiiiTP TiK no\ic n&. AXiK 53 niOT [X^^P^l 

[Te tiT iwcigcajne e po[c] 



Pol. 7 a 

[nn]iipiw'xi[coc T]Hpc [po] 

[OTT € T^HHTC* ''^(O AJUULOC lt€] ciS Tiw JULb^KTP ' "XC ne[T] 

[nwngi gjS RTHpq gen Tec]RA.\«wgH • u> t«^ jjia.«wT 

|KT€*X00C K Iliw CItHV 

[ere. ncTiteiJcoT ne* &.T10 na^tioTTTe 

«so€ic eTe nGTU-xoeic • &.Ta> 


^^.p lg^w pcoTti n nitd^T i5 noToesn 11 pa^cTe • exe 

nniKir ott 
ne eojiiicooTTn e 6io\ n t&.(5'i'x n oToein H OTitajui 
iiT€ npH ig^. e-siS nRi^g^^ H niti^ir ok ne • eig^^iRUJi 
H Tiw cto\h Jx nnH* eigAiooc nciw oT«dJUi 55 n^. eiiOT • 
WTe -'^eiloTe 55 n^.p&.'^icoc n Tjueg^ ca^^q eSSneei 
e g^p^ii e'2£55 nR&.g^ THpq • tieq^ ge &.t(o neq-^ 
n £etfK2ipnoc n (oitg^* ^hhtt uji^ pwTn 55 

nitdwTT CT 5£tJl«wV Tiw'^ tlHTU W T&. eipHWH WT iK\ 

«iTC e fio\ giT55 n^. eiioT eT ovi^iJi • &.Ta> ^.q 
TA.awC itA^i • iwiMTC e nROCAioc • KT^.a^c mhtH rtio 
TW KA. julzk^hthc* otoh niAi^ eT n^^nicTeire 
e Tib. p&.n • Atn iUL^^ps^^ ta. Jui^.^.Tr 55 n&.peenoc 55 julc 
Tiw Rd^X^.^." il nnK • n^wiwgo 55 AJijkp^5&.piTHc • tri6io 
Toc H nujHpe n iK'^iijLX' rt ^.ctiootr ^ ncto 
AXfK 55 nujHpe 55 nwoTre • xin neqcnoq n[*.?VH] 
[eeiKo]if ne wt ^>qqi 55 nMojfee sul [n]ROCAjio[c] 
LR* noToeiR 55n< 

* niu. written twice, but the second erased. 


[t]ot€ [A.qOjTra>it n[pu)q ik^i ncHp nu>it^ neti] 

€ Sio\ eq'Sio juuuioc ['s.e^^^^^^^^^ TiK aikt] 

Xoc ic* d^iifd^T € nig[Hpe iS nnoTTe Js.q] 
jwg^ e piwTq gi'sil n^&.[pAidw nsie^^epoTrfeiK] 
iwTTiig^ e pswTOT £(LOoir [iic5'i] genigo iiujo H *wp5^&.c»c*e 
Xoc- Ain geitujo nujo ;x;^epoTfciti • ^.tco gii t£»5^ 

6pe 'SCOTT n&.2T e necHT eTOTcoiyE nca^ ne 
cjULOip *s.€. dwAtKn ^wAAhXctia. • neT epe nignpe 
Wiw'xooq e Sio\ gn TeqTi^^npo 51 AXJvpiiw* tot€ 
ii nettcHp coottH e 6io\ n Teq^i-x si oTHiJU 

€T AACg^ K CAJtOV • i^qCJUtOT € TKiw\^.gH 55 TlJUidipi2L 

Teqjjia^T^" d^itiiiT e55nHTre e^^TOTwii wc&. itev 
epHTT • &.TOTrioK H<5'i nc&.ajq wcTepcoxi^. • 
^».IK^.T e-ypcojuie n OTToesit HXiJunpoti 55 AAd^p 
i?&.piTHc ejLxKc^oxx e Tpe \«wi^T ttpcoAAe eelopei 
[5juuio]q • Axn r€ (3'i's WRiogr • 55 n&.Trevtt 55 
[n]5(^iuiit • iwcoircog^ e*sH gHTC 55 jji2^pid^ aiH 
^^^M^^^^^^'^ • ^'5'to e T^iQt 55 neiu)T Te • 
xxn TOT[n]ijL3i 55 niyHpe* xiK TOTtiiJu. 55 n[e] 
[n]iiK e[T OTJs.]iw£i* i^.qcjuio'y e pooTr| 

* Lacau's text, p. 54, end of line 55. 



Fol. 8 a 



[CTtlAJUtjOTTe epO *26€ TRTl^H S HCO 

jepo Kcwoq it itOTTe € Sio\ 
[iK\]\H\oTr\iK • iwT(o &.qTCo ii si 

IK K'^ n Tne 
fcAjtitte e T^ie necRi^p 
lii^X'KHKo'trii^^^^e.'TnibJULOirTe. epo gH 
5 xt.^.pr»iwpiTHc H neicoT • &.tw ce 
lAOTTe epo £i'sli RRiig^* QSG Ht dwczsne nitoTTe 
«w'y(o new ot«&.i' epe necxioTr Jx nesioT aju> 
nc njuuute n ovoeiuj wia*. gd^uiHti iwWHXoTiiw* 
epe T(^OMx n niynpe ni^p gjM^ec epo g^^juHif 

[€]p€ npiwige H neniiS^ eT ot^^a.^ <3'(o eqAinn 
[e] Sio\ vuSjul^ n oToeiig mui ^^^Jlahk ^wXXhXottia. • 
[ii]Ta> epig&.nei e &o\ gri cu^uidw 2iifOK "^^hht 
[jULii nis. iiOT jun aai^a^hX Jtxn zkifj^cXoc THpov 
[ep]eujwne £«».gTHii gH t*^ JunTepo • 
[i^T]io noTciOAidw '«^niw Tpe ite;)(^epoT£iin 
^^cHqe K K(ogT poeic e poq • epe ne 
[jusxJTnooTc w uje n n^^c^c^eXoc poesc e poc 
[ig&. n]egooT w t*. nd^poTcidw aiH Tiw x5itiT[epo] 


ol. 8i> 

Ht^.'^ hhtH n TiK eipnitJ 

T2w2wC tfdwl eitYHT € nKOCtJ.O< 

nno^y n enicKonocf 

TO 15 jL&dwpidi • *x€ WTO o[n ne n]u|opn| 
n&.rfC5e7Voc erne iluioq e 6o\ gK t€r| 
eiit igiwiiT ILuioq £i'2sju[ nR^^g^* t\^ 
coTnH gwioK nTnujione ti^^q H Aii^eHTHc 
WTO oit ne nigopTT* nT^^qoitg^f epo eqit^itioK 
UJ&. neiiOT* u5 n^Jii^Tc n t&.k*wA&.2H ut &.ctio 
OTTK giwpo • u|2^iiT e-xno iiiiti il nppo 55 neooT 
Ki^nocToXoc "xe THpoT jj^Trpdwiye gK oTiiO(5' n 
pdwuje • n Tep otc(ot55 *»€ ^^. n-xoeic tiootk 
€ Sio\ gn neT iuoovT giT55 Aid^pi^. Tequi&.[ewT] • 
IIccoTHp *^€ d^qxA-ooig^ €1 € gpewi €55TiHTe eq 
[Tii\Tr]€ ngt^pA*.*.. 55 neiwT 55 nTHpq* 
epe T&.i3^AAA.Xa)ci&. THpc n najHpe n «i'a.ii[AA] 
OTHg_ ncwq • 55 necuiOT H OTppo Kt d»>q^H 
giS nnoXeAAOc* e.q'spo e ueq-xaw-se- js.qq[iTq] 
n[o'Tr]uja>\* iwTio ig*.R(5'nTq eq^ 
^M.^MoK ^ t£i€ neqpcoAie HTi^ql 



Fol. 9 a 

[nc]Hp ic neit 'xoeic eqjuooige equj^H 
|€* epe niwi5i?€\oc xioouje tuuuui&.q 
[KOCtJLOC THpq € £»o\ g^H IteTTIlO 
[fie- iwirio necep^wj^iti iteTg^TxnweTe e poq igaww 
[t oTei] e g^pd^i e Tiuieg^ ca^ujqe 55 ne* ^.tio ow 
|[n]ecRHitH 55 neicoT* nei «wt oid^'xe e poq 
[n€i](A>T gi'x55 neqepoitoc 
[ft.cniw'i^e 55 neqtgnjpe 55 AiepiT* ^.tco ^^q^ c 
[otw Teq]iwn€ nitO(5' H (J'pnne H eoov gi cjuot- 

T iwcp oToeiit ett&.ia>tf THpov 55 nns^T €t Jmjulkts" 
(o Kiw CMHT n&.nocTo\oc niCTCTTe iidwi e^itoK 
fidwpeoXoAAdwioc n&.nocTo\oc' «xe eiujdwtf gi toot 
55AJL2^Te Kigdw'xe e Tfie negfiHTe* Ht i^Tujtone 
55 ttoq • 55 ntiA.T nr^ neiiOT '^ k oT(3'pHne^H 
•xe T^^^€ 55 neqiyHpc • n ^ttdie(g(3'55^0AA i^n e cg^i 
COT 55 n«^ OTToeiig THpq e -^iii^.iwq gi's55 nRa^g^* 
OTT jjionoif on 55np R^^ nei 'aLUXouie e ei e TooTq 
w ^iw^.-y n pcojue n ^.nicTOc n gi^ipc'^Roc* 
€ic nuieg C2^igq H con dwigion e tootk u>] 
n*^ uiHpe ed^'X'Xd^ioc e Tfie «ei A«.TCTHpi[oii] 
fxe 55np T^wT6oT e piojjie eq-xA.gjS' A.Wiw 

[g]&>peg € pOOT gn OTTWpS* R^wl C5iwp KTi^I^^Hl 

^^^e neticSp ^.qTpe aii^x^^ajhX <3'cii eqnpoc 
[R&.p]T€p€i € poi* uj^^n ^Wiwir e nei aatcth 



Pol. 9 6 ILuOlt n T&.(5'0JUl iwW T€ € Tpe^l| 

COT XIKtTH MX n^.pAJlOTT€ g_5iS 

gn Tneit[^]ROCTH gn oTr€ipHitH2/>^JLnei] 

u>T ^ n Tes'pHne eosn T&.ne [i5 neqignpe iuji€] 

piT nc'XNq iti^q • eTccoTH iT^ j^ 

THpc • fxe -^pHKH K«^[R^^^ffi ^^ 

oc€ Ktoh ne nppo i^BBHiH^To>| 
€ £io\ is noTioig S neneiiOT • i^Tto n€'x«^[q] 
R ii*.i7i«€\oc -xe gyxinoc mua €t TiweiHT ta^ttoott 
gjS npdwoie 55 n^ tynpe • «se na^i ne negoov 55 np*^ 
tge* negooT 55 noTiioq* negooT 55 nTe\H\* 
negooT wTeTt^pocTWH • negooT n tiaHt bjr 
AioT • negooT n \^uu^po • negooT n TeXevTC 
piii € noT^xiwi • negooT 55 nn*^ ito£»e € £io\ • e Sio\ 
«e ^^wI ne negooT wt^. n^ ignpe CTe neTii fxoeic 
THpn nec(A>Te 55 nKoci&oc THpq e ^o\ gn ite-y 
wofie • ne-xi^q on n^.q n(3'! nenoT -xe ^JU.o'^r gjuioo[c] 
2} OTn^ju 55tjioi njw u^npe 55 jmepiT '«^•n^i'^ ni^R 
[n]«i cjuoT n«i cynpe 55 juiepiT ne nxa^ na^ oT(oig 
[^cojne € £.P*'** ^ 'xcoq • ^.non *xe &.n^ neneioiT 
[^.Tw] aaH noTTe nciwfiW^.R gn Tne j^ttio gi 
«55 nRiwg^' -^n^vROi n neR'sioseeire 
e necHT it neROTepHTe* n<? ppo e £io\ gi 
[naj]e 55 nec^foc* j.Ta>| 



I^^VB Fol. lOa 

[ms] ignpe n&. AAcpiT 

[gl]Tr[ K«w CXIOTT- riTOR RC 

• nTOK ne nT^.'xpo 
j«Tjjit^ioc- Ktor ne 
[ncijioT- KTOR ne nignpe 
itTOR ne nn«ip&.]R\HTOc eT ot^.*^ qe 
|c e neiwT n tiaKt 
■■||£Afto[oc ^I'z&ti neep]onoc Jx Aidip(<&.piTHc 
KOToeiit- «^iii&.v on e nciOTHp eqgAiooc nciw ov 
ndjuL n neq[ei]coT i^ genujo Iitgo n n&.p5(;^i.r«c»e\oc 
xin nej^epoT^iin • xiH iicep&.c5in • xxn n*^'y[n&.]Ajiic • 
xin ne^oTciiw* aaK TutnTcnooTc n^^peTH WTe 
nennS ct o'y^w^Ji• AJin -xott e^qre IE npec 
feTTcpoc ' Aim ncdw^q Hdwicon • jaH i\n&.Tpi 
«^PX**<^ • Ain ne npo<i5[HT]HC • xxn n'xiR^.ioc th 
poT • Swires gi OTcon • ^iTO'D^uilgf jS ncgnpe 
il nnoTre eT«s(o aajuloc* «xe qoir&.^A eqov 
iwiwfc qoTii«w& n^i nppo ncgnpe i5 nnovTe • 
niynpe Jx nppo* Ain neqeiiOT ndwi?i^eoc 
A»n nennS: eT ov^w^il• nn^^g^ AJieg^ e Sio\ 
gS nnS: n n*so€ic n TeqAinTUji^ngTHq 
«wTP(o ^.qnoT^ S npoitjLe eTn&.(w) Ht &.qT«^ 
[jui]oq- d^qRdw neqno£ie n&.q e £io\ um ne 
[qigH]pe TnpoT • gn OTrespHnH g2juHn '-^ 

[ju]n neq[uj]Hp4 


Foi. 10 b ■■■inj 

necxiOT THpq gdjuiH] 

Htor ne najioc it necoo[Tj 

MX niongl gesjumtf Kto] 

Htor ok ne ht iwRciOT< 

Kiw neciAOT THpq gdJUH[nj 

S niotigl gj&juHK* neo[o7r] 

gdjuLHit • neooTT mK\ 

neooT n&.R npeq5(;^(A) [e iio\ £ijuiH]ii- [neooT wiwR] 

na^eiwKdiToc gdjuntf • [iteootr ni^R] nppo H[TeipH] 

WH gtMJUm* neOOT Ili^R n&.C<€ItHTOC £JJUHW 

neooT KiiR n&.&.t5ed.pT0c gdjunn neoo-y wkk 

nppo H neooTT qe* neooTr [n«wR] nRe^&.Ai,ioit ii 

nTHpq giJUHK • neooT n&.R nTeXioc €t ot2w 

[i^^.]j& giJuiHw neooT «jwr nd^go Ii neooT qe* 

[ne]ooT wiwR noToem jjLite gdjuHit* neoov 

n^.R nnoT^Ii THpq qe* neooT 11&.R n&. 

c«&>eoc giJUKw neooT ne^R dwXt^j^ 

THpq gjsJuuFtif neooT ni^R nioKg^ 

[THp]q gajLiHn- u> np^^n €t goXcT g^JLlHIl • 

[lo ne]T lyoon 2^ "xuiq IS nTHpq qe 

[niwp]5(^H n n'scoR ii gtofe itiju gdjumn — 

Iligopn ngETJUitioc n na^c^ce^oc Ht i^Toto 


[e n]R(o e feo\ it d^owdjut xxn neqignpe THpoT 
nignpe 35 niioTTe d^qRco e Sio\ nitofee 5S hrocjuioc 
THpq gtt eipnttH qe- 


[22JUL]Ht(* neooir wj^r nujcoc qe* 
[[eooT] W&.R neiROKoiAOc («v) 55 neiioT ic 
[2<MJtHtf • neooT K^^R] Kpe[qpoTo]€iif ic ^dOJiHn • 

>2JULHH* n[€ooT] ^^iR neccRcn^kCTHc («c) n Iter 
Bljjjjjjjjjjjjlgdj^ * n€ooT] tf2kKB^K K neT 2i^w€^^H^ 

gdJULHtt • 

[neooT wiwK niiTAt]?5ioc 55 jue sc gdjuHtt* neooT 

IC qe* 
neooT it^wR rtc^hX eAioi ic gdJUHtt* ^.tio on 
jun ifcqcgHpe THpov gH oTeipHtiH gdJUHii — 
^juHiTit € npd^cge 55 neitppo ^^njuhr • Ai&.pe noTi^ 
noTii K niwC^c«e\oc ei ajiii R^^pnoc ttcepd^uie THpcy € 
^655 nRio e iio\ n di'^dju sxn nequjHpe THpov *x€ 
iwTROTq e T€q*wp5^H nee n cgopn gn oTeipHnH qe 

Tuicg^ cgoxJinT n grxinoc nT€ n niwi?i?e\oc gn ovei- 



IX neiioT^ R€\eir€ e Tpe ireinc n d^^xdoji e TJuoiHTe 
smn evge Teqcgijue* ^.tco nT€irnoTr ^iq^(OT 
n(5'i a«^«wh\ e nnA.p*w*xicoc d^qeine ndw'XduuL Ai[n] 
CTTgiw • i^qTA^gooT € p^iToir 55 ne 55to e £io\ 55 neicoT 
cpe dw'Xdjut -^e eipe nqTOOT -sotcot 55 AA&.ge n 
igiH • err^iK gwc eceipe n T^wIO^^ 55 Aid^gdw • niCTCire 
Hiwi ni». cnHT nA.nocTo\oc d^noR £t2s.peo\oAA2wioc 
[n]iinocTo\oc • -xc 55n imsrr e eiRa>n n npcoxjie 
[«]in HTi^T-xnoi € nRocjjioc ot^ e Tne • ot'^[€] 
55 nRA^g^- ecTRTion e eiRion it iw-^^ju* 

* Lacau's text, p. 59, col. 1. 

Knots' MX JUHHuje riiwC»c«€[\ocT T 

WT «wiK*.Tr € poq gn Te[cRHn]H ii nei[iOT' itepe gn] 

T€gn€ €JUlH^<3'0Ul itc&.[p]^ gi cif[oq]| 
epe npd^H il neiioT iiif nigHp[e AJtn nenn*: ct ot] 
iwiJfe cHg_ e n€qc(OAJLdw gti c&.ujq aa^^^M 
on • &. RTOoTe il neioiT gK neqoTepHTe epe 
neqxioTc p oToeitt nd^p^. npH aak noog^ Kca^ 
igq neon nntofi* eTga^ giowc ecKOCJuei gn 
gennocjjioc nxe nennSI eT oTi^a^fe* epe gen 
'X'irnA.AAic uin gen^^wpe€noc • grutneTe e poc 
gn Tiwcne n enoTp&.nion • eTJU-OTre epo "se 7ioh 
nxi«wT n neT ong| THpoT- ^^qoTwu|5 n&\ nei 
<0T' ate c3 &.'2i.dJL5L nii (ynpe* na^n eiyse ^.r 
Rto ncwR n T&. enTo\H • e Tfce TencgiJuiG 
ilne Rg<\p€g^ e poc- eic ic n&. tgnpe goxoq 
d^qign nei gici THpov ujd^RRdw nennofie n*wR 
[e ^o]\» n^ ojione gioiOR nujnpe n Teqge* 
jULd^pidw gcotoc nTiw niw cgnpe (S'oiXe epoi • cTga^ ^a^e 
[g^]cx>(jiic ncujoon ijuudw&.T nI£AA.&.c gn ta. 3xn 
Tepo • i^qoTTwiyJfe n<3'i nenoT ne^^^q Ht j^c'CTe 
[\]iRH [TH]pc • ^€ JAi^poTGi JLxn n€Ti||iS noTpqe xin 
[n€T c]"^ noTqe • nceni^groT Jin^ aSto e feoX *s€ 
[iiigcoJTn AAn Tiw giRO^n n ne con • totc juii^&.hX 
nigTJJtnoc € iw['^]ijLi i5nn[A.Tr] [ex ILuii^'y] 

Lacau's text, p. 59, col. 2. 



ig[iLE nojrqe gdjuuin • g^pd^ci^dwH\ 

g^[dJu]H[n] * IHjothX AAA neqRd^p- 

Fol. 12a 

Ln lt€q\[^JUl^]^iC [itOTr]oeiif gdJUHif* 
[AA]n niteg^ e[T oT«k]«w£i g2jujftt • a^cothA 

[THpion gauutHiipPHMhrH^ lin neqcToXn gdjuoftt* 
[jLxn T€qniw]pe€iti«^ g^JULHn• gd^pjutocinX 
:«i[\nn«]^ xxn. nitS g^JUtHn• CA.p€iOT[H\] Ain neq 
c^ novqe gdJuiHtt- Kdw'ikiHA jLxn. neqROTRui qe» 
ovpiH^ jLiH noToeitf H npH gdjumn • €Te itiwi tie H 

iInoTO€itt • AjLiHeiTii € npdwoje H nenppo ic gdjuHtt • 
£np&>ig€ THptt e'xil nKu> e £eo\ H dw'^djut Axn tteq- 

THpOT gtl OTeipHIIH gJ&JUHtI ii7V\H^0TI«w • 

n&.cjLioTr (5»c) e poR nppo n n2wiion gdJuiHif 
TRit&.ctj.oT e poR nei «^t T^^goq gdJUHif • h\ • hA. 
d^2w nppo giJUHtf d^pi&.e npeqcwTe 
€T on^ gdjuHti nenpeqTouiigl n«.ii gdJUHtt 

neio>T JAW nignpe jjin nnSC eT 0T&.di£t qe- 

[c]xioT e poR neiioT g^juLHn* cmxot e pon ntgH[pe qe] 
CAAOT € pon nennK €t oT^bSi gijumn* Aid^pe 
nnd^pd^'xicoc «xooc nI£Ax.&.n -xe gdjumn* AJi&.p[€] 

[n€5(^€p]07r£nn -asLOOc [n]iS*ji[iw]n gd^Arnn* ^W 

^ na. is written on the margin in red ink. 


i.pi nenAieeire e^^HHIll^^net^^^BJ 

^e Htor ne neti[«|]oTig[o'T]^^^.Trio Top[i'H]i 

neitfeoHeoc • Tetin&.ii|T€ [njeiip^^^^^^^^^ ^ 
neqitil ^I'stt otok kiai ^.^njulhh &.[ WhXoti*.] • 

ILuteg^ coo-y ngruinoc ktc it n^.f?^i5e\oc 

TOTe nre d^'Sk.dJui ii^.t € nttO(5' n t&.io ui« t€i *x(a> 
pe&. UT iicujcone ilumoq uiii itequjHpe THpoT* 
•se iw nuiHpc Tx nitoTTe R&. KeiritoJfee n^w^^ € £io\ • 
^.q'2s:(0 iS nei gTAittoc eq-asLio iluioc • -xe -^tti^ 
cjuov e niioTTe ne kt ^wqp n&. jueeTre • ii^.f5c«e\oc 
[n]np*iige ^.jjuieiTii OTnoq lujjutdwi* •xe &. nujH 
pe iS nnoTTe e^eveepoir juuuloi • iwqnoTrgii 

AJtUTiwCglAie- i^T(0 &.qTOir*XO AlK Ki^ Re ujHpeTHpoT- 

it'^iRdkioc THpoT 13. nRNg^* iwAiHeiTn nTenoTRoq 
niXiAdwi • Qse iw ne5(^c nignpe i5 ntioTTe «^^.t n ^.t 

•xe n«wi ne negooT • i^irco nn«iT 15 npdiUie • ne iit«w 
[n]iw ei(AiTXJii;)(;^iwHXniwp;)(^*wi?i?e\oc ajiK T&.CK5e\iRH th 
[pc] cone e'2Eli naw cnepjut*^ THpq ig&.WTe nitoTTe 
[nn^.]WTORpiiT(op ojHgTHq £^.poi ajlH itevigHpe THpo[T] 
e^Tco nqgoiTii e n^v n\is.cAt.^. Kt a^qTiJUioq • 
[•s]e ne^i ne neqeine jaK Teq^iRcon gn OTeipntiH 
[iwT(o] juti^^iwHX • xin rf*.£ipiH\ • aiH gp^^d^^ji^ aaK 
[i^co]irH\ Ain cd^poTt^oTHX • neqcooTT ii ig£iH[p] 
^HA.TniwgTOT iwTOT[oj]u|f [G]neio>T aiK [nignpe] 

a^<:k]«juL £55 npi^iye H ncRppo ic* qe: 

ilHHTR U|dwttT qitoTgiS 
HpOT £11 OTeipHtlH gdJULHK * 



AiooTT € Tpe Tei e neqpjKi^e jun n€q[oir]itoq • eTe 

niw[i] we • 
nigopn ne ^iipd^gdju neigfiHp Jx nnoiTTe xxn 

CHc ^^^p5^I^po?^[HT]Hc • sxn tta>ge n'^iR^.ioc • 
AJiH <xiRd^ioc THpoT Rt ^^Tp noTTiouj S5 nnoTTC 

eq«xu> jIuloc 'xe wd^ii^TR Htor io d^'x^.x!* «€ 

d^ n€5(^c ic R«w neirnofie k&.r e £io\* ^.tio 2^tfon 

neRigHpe ^.qeXeTeepoT juLuott gdJuiHtf • 


nitoTTe eq-sio jGuutoc • «se ti'xiRdwioc THpoT 

[K]^^p OTTO €1 It gn TAiRTepo MX neTeiioT • n&.pdw npH 

[c^.]igq n[Ru>& K] con • noTToein n K'xiRdw[ioc] 

iToeiti gi^ 're'yg_H^B 


Fol.13 6 

T ongl • ne ncio[xi«w jun n]eciioq li ^■ 

no£ie • neooT n&.R ic netippo • neooT n[*wR ic nni^T] 

ige\eeT Hxjie* neooT n&.R lo- 

neooT it&.H IC neiiOT iiv;|nr)(^[H THpoT • it]| 

Tcp oTT^oiR € fco\ ii(3'i K-^iRiwioc it[neTgirjtiitoc] (?) 

d^TTjuoocge a^TjfecoR e goTw e thoXic 

^.Tujcone n gHTc n oToeiuj tiixji gj 

cg2w eiieg^ £&ju.Htf • a^Tio n r€ &>i?^5eXoc THpoT n 

Tcp oir^tOR € fic>\ Ti. noTrgTAAitoc • uiit neTgiwAiHit • 

neiu>T '^ Yii>js^ it TeqeipHtiH i^i^T e £io\ • *». noTi^ 

noTiw ^lOR € neqTonoc e T€q^.p5^H e pooT 

git OTeipHWH gdJULHtl • K^wl «e ngTTAltlOC KT iwTr 

fxooT R(3'i ii&.c5c«eXoc eircooTrg^ eTpj^ige THpoT* 
fX€ dw nignpe ii nnoTTTe twotw e fco\ gn tiCT 


i^qco>T€ n Ti.i5(;^JUJs.Xioci&. k nigHpe it a.-xsju • 
«wq*2s:iT0T eAAnmre &>qT*w&.T n •^copon 55 neq 
eicoT gn oTno^y ii eipHitH ig^. eneg^* ri eweg^ qe* 
dw'xdju. «x€ gioioq &. neiuiT va^zk^ gi-xii i5 htXh 
[m a>]iig| e Tpe T^wC^^v'^€ n K'^iRiwioc THpoT 
[HJujopn eTrna^coR e gOTrn e eie^Hju. troXic 
[15] ne^c- €Tgj\ gwioc ^.qRjweiCT^. 55u.oc e-sn ite 
[gioAJte] THpoT* nT ^.Tp noTTioig [55 nitojTTTe 
^^^cn^.'^G 55U.OOT n ujopn^^Hl^l^^^ ^ 
[goTK e] TRONIC 5i ne5(^ 





|e poq ttl^lTpeBBFC Hn 
ii]€cnHT it[iin]ocTo\ot d^ioKOi) e pco 
[A*TCTH]pion KT i.iit[«i'ar] e p[ooT]* p^^^e 


[R^i no6e e 6o\ wta. neitciip 
lH iteqojHpe THpoT • i^iroTr 

[etfuiepiT ncoif fid^peo 
[A5iTCT]Hpioit Jx ne5(^c • dwTVjfeioc 
[ig&. KTiw nujHpe 
|i\T Rn&.T € wei 

^€ poR «se £iiwpeo\ojuiiwioc • 
npeq-xi n iSuiTCTHpioit Jx ne5(^c aj&. g.P*^'» ^ tctw 

[A^JTio g^[i^sjS] nRiig^' eTeAioTTe e poR 'xe £t2^peo 
\oAidwioc n ^^^A ivcTHpioit ii nigHp€ ii nnoTTe 
d^qoTioiyS Ri^i fiii^peoTVouii^ioc • -xe rio WiJi e ^o\ 
Ha^cnHTT RiwnocToXoc n -^p ig^.Tr i^it gn txihht€ 

)ii ^^^ ^loc* igd^pe gRutHHige nbiv e poq 
[o\ic Rce-sooc -xe jam iS ra^i &.r ne ^d^peo 
[\oju]*^ioc • npil Tie&.\i&. Ji nROiutd^piTHc ^c^^B 

[OTO]OT£* AAH jS RA.! &.R n€ RCT CgOOR ^i5 RR[u>] 
[A&&.piOR] R gIH[pOiR]HC Ri^p^^lOR R TeRRO\lC 

|r Re'y(5'i'x 

Fol. 14« 


mitijdi'xe n T[A5iir]Tg^[HR]€ neqcH[g^] 
^OJUL £u>o)c iS nignpe Jx nno'yT[€] 
w^w cttHTT K[eAA]ep^.Te nT[eTir| 


nicRonoc uta. ncHp p TH[TTii] 
THpq* lo neweiiOT neTpo[c] 
c?ip -xiTri e g^p^wi e'2sli nT(o[oTrJ 
^wqtg^.'se njuuuLd.ii • ii<3'i n€ticH[p] 
n ewcoTTlSitc npoc TevKOTrr^^^" 
qoTOKgq n&.it € 6io[\] 
^ed^pd^e ea^irpiwe • «w7r< 
ncawUjq itcT€peioiJi[^.] 
«w neifciojuLdw ^(U>ci)if 
iwTio iiit(3'iou|T dwKitdwT e nencHp neqcioAA^. 
jjtooige € g^p^i eHnHTe epe weqoTepHTe 
Tii.'spH'y e'sH nTOOV tuGumd^n* ^^qcooTTit 
e SioK n Teq(5'i« n oirndjui aiqcq^piw[t'i'^]€ 
ILuon iS AiHTCtiooTc • ^.tujiooige [g^](oioif 
nILudiq e n'sice oja. g^p^^i e necKHiiH 15 n€io>[T] 
n&.^5*weoc e Tjuieg^ ci^ogqe 5i ne • TOTe 
«^ ncHp ni^grq e's.n jS ni^T jS neiiOT eq 

«X10 iUUULOC • UjngTHR giw Kiw CKHT It 

d^T co*xit* &. neiioT caiot cpoK eq-sco iI[iAOc] 
Xe dwHOK Jutn n«w ojHpe ic jun nenitSC gt ota.*^ 

giQsJi nR&.g^' *itton neT £i(o\ iiJuoq £ iio\' 
biTpCi on neT Rna^juiopq gi['2£il nRji^g^- ^.n 
on neT juiopq ilA«.o[q] 



Pol. 16 a 

»\* ^^io neq«9ii9BHIil^n * nen 

[jjie]g^ 53 n&. wiqe xin nniqe 

■■[|nei(ji>T JULti noiJHpe aiK ntidl ct oTb^iJi' 

[ejq'suj [iijuoc -xe €R€aj](one H otctttXoc nt^oxM. n 
eieXfUATii no7V(ic] iS jjiepiT gii t&. AinTepo ^djuHtt * 

[tfdi]T ^[polllHIH&liOK e gOTIl € pooT* gd^eH 

M^^'iflHHHHHHHHHH^ ncenicTe-re 

€ pOR £2JUlHtf • [«wT]iO HtOR liOgJMlWHC ITJUepiT 

n n^. ^ll^C jun ^^». oinpe sc • jaH no)p« ottwov gi 

u|«w eiteg^ gdJULHif • «iT(o Rtor ^i\innoc xi&. kiia 
[ct] Kitis^coK € poq ti"? H&.Tdwty€oeiig n gHTq* ^S 
[np]ewK H niw JuepiT H ignpe juin neqc'Jfoc woToein 

[«|«w] €ti€g^ g2juu{n • Htor g(0(OR ^^^ ca>Tn eu>Aji2^c • 

jeRnicTic ifdiOiconc nee tt ov3^€toc MMBBI 

|€ £io\ gX^^HTHpOTT cg^^HT oir[nicT€ir€] 

»o^ gi^H^^ €neg_ gdJUHtt • 

^ See Lacau's text, p. 63, line 35. 


Pol. 16 6 [Htor £i«.]pe[o?Vojui&.ioc] [epe Tiw\yT5(^H p] 

[pli w <yoi\€] 11 ii['ycTH]pioti iS n^. «j[Hpe] 
iiTOR gioojR [lo JUl^iT]e^l>IOc • kcr^oju [nd^d^uydwi] 
g(0CT€ nT€ TeR[£«^i]fcec T«^g_G o'5'Mh59[c]^H 
T&.Trp KOicoc • iiT€TrnoT epe T[eR2_]i.i£!€[c]B^ 
ceitdwUjione gn OTrno(y it <3'o[aa]^^^^^^^ 
«^T(o liiRRiofcoc ndw\^&,ioc [nne ^^.^.t ii(3'ojui k] 
T€ n'^iiJioXoc eiy(3'jLJ[(3'OAjt e [nen ca)judw] 
BH^ Xiw^.T iuijuiew* i^Wik neT eu [it^.Ta^^s'q eqeujione 
[k dw]T ncopR ig&. etieg^g«uu.Hif [Htok giLOosR ciAAion] 
[ncTfXioJTHc • wwe \&.i^Tr 
€ T£»e it^dk.pA&oc jui neniii 
OT*sno eqc-jTi^^ii gdjuiHn • [i^TO) iiTOR^^n]u|Hpe 
iri2wK(o£ioc • TuuLdw €T epe r[T&.(5'ce n iteROTepHTe wiw 
oTTwg^gi'sioq* -^KiwKiw neTno[£!e THpoT e £ioX] ncenic 

g&.p^ gHT gU OTreipHlt[H gdOJLHtl * i^TCO KTOR Oiw-x] 

*akdiioc nii juepiT- tlul^. kixji eT Rn^.Ti^'spo ii 

H TLb^ ttjHpe n gHT nne X&.iwT ii iueeTe iiTC ^*xI^i- 

6igg(0M egoTn e poq- e T^e nTE£io it TeR^nr;)(^H 


jiTTto AAJvTeiiwc njA«iR&.pioc rEi^nocToXoc • neR- 

c^ K[07rqe] 
itdJULOouie gii nROcuAOc THpq jutit itnHTe • fse it™ 
OTpiixjiivo m^TiK nROcuioc dwRRdw it itiAi itccoR e 

lyHpe ic^^itii n*. cnip • i^Trai n^^ii n^w gHT • 

^^^^MM "^] ^^C.* 2.^ OTeipHRH giJUHll- it«.c<- 

[jtiit itevp5(^&.c»i»€]\oc • xiit «€5^€poTrfc[iit Aiit ite]- 

[juK ne'^TndJUic] jlxR ^«OT[T^i]qTe [np€c]£iT[Te]poc 



|&.T(A) &.nOtl £CO(Otf ^w«OT10U|5 THpH 

eoXojjid^ioc n&.nocTo\oc- tot€ n^^nocToXoc THpov 
i^TTWOTK ^.TA.cniw'^e e-xti Tiwne ii £t&.peo\oiAdwioc 
ne-aL^wT iiiwq- -xe R«w\aic new juiepiT n con feiwpeo?V[o] 
jjtdwioc Ajin neeS^io kt d^KeS^iOK ii gHTq* 
w^wi n Tcp oT-xooT it(3ri Hi^nocTO^oc • b^vr^KKe 
€ £pd^i K Te [npoct^]op«i • epe lAd^pigdjut ujo[on] 
iuiJu&.T • ne wt^. ncSp ic tKkootc ««wT • *s€ 

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jvTco eqecAAOT e poq gn caaot kiaji il nuiRon^ 
n Tne • H nei Rjs.g_ juien eq^p^ 
le niitiTiReiJuenoc wikiMMM 
i^^^^HH^^ri^]^ ilnHTe eqejwevq n ni 
e Tpe qoTHg^ gn T[eRR]\Hciiw n iiigpn 
BMH^HH'rne* &.HHB" eqe&.d^q ii&.i5iOj 
[R]\HpottoiJiei R rBHBHriaa iL-^^QQ^WMMMM. 
jigq RTne • r^^i ^MM^^^ ^^"^ ^ P^o'^i 
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IPngHT n Rpcojui[e] Rd^i rt jvqc£!TU>To['y] 

R R€T AJie JUUULOq (?) 

Plate I. 

MS. Obientai. No. 6804. Fol. la. 

Hate II. 


fPA> nsiUYmf TWJtTnt Hmhptescm ' 

HOY' A;itiA ^'>sKik^Zri^.^:^rfL " 

MS. Oriental No. 6804. Fol. 16. 

Plate III. 

»v.'^ ^•'••<^<v' 

MS. OwiiNTAL No. 6804. Fol. 2o. 

Plate IV. 


«lY<W*f fti*^"*' ANHf /*AA/ 

MS. Oriental No. 6804. Fol. 26. 

Plate V. 

r^vrt n^rn/^j (htnmynf feoY^frKv 

"Y ifm fimkxd>i;i ut 

MS. Oriental No. 6804. Fol. 3a. 

Plate TJ. 


MS. Oriental No. 6804. Fol. 36. 

Plate VI 1. 


^YKWf&0\«nfq;jr.«COJf'ANfV^ «y 

I fm\^' A^PVi)WwxwKA^//<Mt^ 
/' MfAnx*^5»p&rutr«V'XYi?tt)An - 
>t muMi'AyriwfKMTTOYoemHNUf 

"^^fmtwYnBesm^ "*• 

MS. Oriental No. 6804. Fol. 4 a. 

PUte IX. 

i^^itHOVp not if I Hmvojninm^ 

^^qU?nu fan mptttiw pjuKjr wor 

MS. Oriental No. 6804. Fol. 5 a. 

Plate X. 


MS. Oriental No. 6804. Fol. 55. 

Plate XI. 

MS. Oriental No. 6804. Fol. 6a. 


f p«vv Mftwr ft r$e^ ^^^t 

MS. Oriental No. 6804. Fol. 66. 

Plate XIII. 

MS. Oriental No. 6804. Fol. 7a. 

Phtli: A7 1'. I 

131. _-. — K 

fP/tr AvirwK^^fTfMpt/NrTFPtwjuA.- 


MS. Oriental No. 6804. Fol. 76. 

Bate XV. 

Won Rm'HHhrnAsne\ %f ^"'*v ' 

MS. Oriental No. 6804. Fol. 8 a. 

Plate XVL 

MS. Oriental No. 6804. Fol. 8h. 

FlcAe XVII. 


Mi\\>r Npowjrr t^^^stw ti^Hihok 

MS. Oriental No. 6804. Fol. 9 a. 

Plate XVni. 

nm^Y /f 7! Y0p0{y/t Ji-nf^ov tmuivr 

MS. Oriental No. 6804. Fol. 96. 

Plate XIX. 


' '^*;Arf'^CF'^?yM§^^' 
«ti Y. AVfi05 vrtTT to Y wa)r ^i'^^^Pi^ ^^ 

^iiiAfrnK fTTiYM^^n;o!£^pfU5J)A 
' vcyM;wYn)j>nPwjwf f'mA^7AV•'T^^ 

MS. Oriental No. 6804. Fol. 10a. 

Vlale XX. 


Moon (f AWj iW'nfpu CH- 

^§1^* «k 

MS. Oriental No. 6804. Fol. 10ft. 

Plate XXL 


H>n» "mntuiewiTc^imf' 

ju^fywnpf 77rf>J)r^CYfi!»«Kff/xy«w^ ^. 

xMte. mpM^f wmwMB .VAiinK'jU>/>fni\'x 

JX/TJt'niW/'' VtnrN'fkV /i«i<rmw /MiItAtMfJJ 

'■^{jit'rm 'xfrnnxf m kwk mmm 

MS. Obiental No. 6804. Fol. 11a. 

Plate XX IT. 


MS. Oriental No. 6804. Fol. 115. 

Plate XXIII. 

,. cfmAwc^w* 

(thiTifif^'^^nTif mM9f unrnm itr^nN^ 

umm nifWriAjSHmaoYimm 

MS. Obiental No. 6804. Fol. 12a. 



MS. Oriental No. 6804. Fol. 125. 

FlaU XXY. 'i 

^f>C(A;wf Mff>sf moTiluwtMmN- 

MS. Obiehtal No. 6804. Fol. 13a. 

Plate XX n 

^^^'fV^Ats»'WPAV'<Wf'mirwc miw 

MS. Oriental No. 6804. Fol. 136. 

Plate jxrn. 

f^lXi4*'' ax ^!gp« 

MS. Oriental No. 6804. Fol. 14a, 

i'i(Ue xxnn. 

MS. Oriental No. 6804. Fol. 14&. 




^mmtiY(»mm . 
K"^' . ^■.■^mfinmt'ifYf . 

MS. Oriental No. 6804. Fol. 15a. 

Plate XXX. 



?t/fKsvwnfCWCVNi£H66. -ur 

MS. Oriental No. 6804. Fol. 156. 

Bate XXXI. 


vY-r^v jv/f AYAf Ji^^ r yc>f -ivj F M^xwA3oi;f 

mm Hrm'hK mi HiY}&{m mrmYm 
Wifmm:umi^T' ac/ wcvAurinw run v 

mYtm xYwmo)jii fn?rapX?/iVAV. 

i. Obiental No. 6804. Fol. 16o. 


MS. Oriental No. 6804. Pol. 166. 





MS. Oriental No. 6804. Fol. 17a. 


Plaie XXXIV. 

'**' Hm€l>^NnMmmYHi:m 
X9'Uj(iYw(Mirutn{JttO ' 

MS. Oriental No. 6804. FoL 176. 

Plate XXXV. 

'/^K[5^f^?^'J'C577ip;NfF . .«i 

. . , . wfe^ fcXiiUiViro k;ci^<t-. 

UK iYM^X Afl^ 

MS. Oriental No. 6804. Fol. 18a. 

Vlate XXXVl. 


MS. Obibntal No. 6804. Fol. 186. 



MS. Oriental No. 6804. Fol. 19a. 

Plate XXX7III. 

yownfm HmrmrTXYimYw 
(fur Mi\rnrmoY' MfWiiXf miwxy 

\9rc^»r-umm nmrr- ^ji 

MS. Obiental No. 6804. Fol. 196. 



Twwivi oi^wu /aw)cwix nvxvTFAif 

.opwf vliinl^fI^fVYA^Eann^MtNJ1m. 
'-^HitHuunrnf twiu mrY- ' ^ 

MS. Oriental No. 6804. Fol. 20a. 

PlaU XL. 

MS. Oriental No. 6804. Fol. 206. 

HcUe XLT. 

If TTKX ^-J^rAM* H>JP(mfU:S$OYHit 

MS. Oriental No. 6804. Fol. 21a. 

PlaJte XLIL 

w^ miK\nm wurwxnf TN\q?wnE 
- AHct'niAppiinfjuTvmiiAW^iuppv;^" 

Hdl-n^tiAT-xfrnji i*fjcm/Tu 
vm i) JTtiov me, ^ wf 

MS. Obiemtal No. 6804. Fol. 216. 

mate XLTII, 


MS. Oriental No. 6804. Fol. 22a. 


Vlaie XLir. 

/ fJ>yy(JiOYNcP^KPUHH*'',^^,'ml 

j> MS. Oriental No. 6804. Fol. 22b. 


Plate XLV. 

ni -^ 


^trmininfAi:jBWKttfHfOnnY'i ^ 


Tif AUfAwmjjf If frmcuHNtKinm 
" -, -Mipnnmii 

MS. Oriental No. 6804. Fol. 23 a. 

Plate XLVI. 



fmmpwY- iDTTxroYwcuA j^Om 


O0YKM>*'' fTTtT'iJ7£.23L'AY(iaitV 

MS. Oriental No. 6804. Fol. 236. 

Haie XLVII. 

V WW XnfYZrrTiYTfnS' 

MS. Oriental No. 6804. Fol. 24 a. 

Plate XLVIII. 

r wn';>fprpnf ifnrtififp^tpYtnftmYi:-^* 

-^ •^- •• i< 1 >v7iit- t);7i««A^ lif ,N , ' "■ n V 

,.>n|P^eJUf7 ;^^\a' ' **'^ ."va^r i^ 

MS. Oriental No. 6804. FoL 246. 


(From the Ethiopic Synaxarium, Brit. Mus. MS. Oriental, 
No. 660, foL 4a) 

(DHHt: OAH-: Mu: ^^h: (MinP: nctA**^;cDh: Foi.4acoL2 
W(sr'M^: hF^h: Toe: rhTCP^T }\h(^: AWt: 
d\^Cf: m^: W4^tt: n^o: jg^c: U9^: ^ATa^:: 
(D/h^: -^rvd*: (Ir^•»:: os^T^^h: | -^aif^^^: (Dmrv: foi 4acoi 3 

(D^^WM-: on;st: Hi'^'i^d: AAnairarD^:: 
(D^/^.l^/h^•H: toon^P: nc^: jsn?\: arht: U9c: 
(DUtrp: A^v: ft.^^h: AnctA-^/^h: n^o: -j^c: 
on^: jstinc: arht: c^e^: (Dfiv. p^h(\: ^'QH,A-: 
(D^n: i'ht^A-: Aoe-^t: apiB^: ©jb-i: qji^p: 
naHV:: (Dm: T>t: ©A^: ^^yr'^'i: HJBAt: mc 
MAVM dv?cf: nctA'^;a>h: ^^^nA: F^ay^^v.: 
©A^v: rtA'^n)^: ©AK^^3^: ©^ht: h\F^c: 
^^H,A^r^c:: ©^/^^*i^•H: Ahh: ^^H,^h: A,Pfrh: 
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jBH-iJ^^A:: ©nv: rt^A: JS^t: U9c: Arv^''^: <u^4'/i: 
©A,t©Vi4:/i>ar^: ArhTCPt: ^•iH : JS9^4: ^^f-^if 0^ : 
tA/^d-t: ©oo^^yid^t:: ©ahh: h^nn^fi^fhc: AArh^.: 
^/^^: 98t: nA^: nAdt: rt^iA: Jk^: jetAHTi: 
A/hTCPt: (DA,fi'-fo,^fl>r^: nrtA^ : hjba,^^/^: 


(D'lAvh/^: F^h/\>\r(r^: -ha: JB^t: uic: ®nv: 
rt^A: JB^t: vie: Ai^/rfr: Ad^^t: A/hTCi^H-: noo: 
jB^A0/i>3^:: ©ftav: f^/ii^A: orM:: 9«: nA^: 
aoa: ?\^n>"i-t:: Ad^^^: oo^rtm^ro^:: onon: ttA-o^: 
t\^\b^v. }\P^h^M Je^t: U9c:: (Ddh^irn: ^i^c: 
Foi.4bcoi.i ^ciM rt/va^:©too|jerrv:(Drt9^: ±/ht: ^^^lfa^: 
ArhTCi'l-: (DtAHH-: A*<^: (DPA-: arht: yjB^Tt: 
?\^}iM: A,PiVh: nchfh: A-t: h^/h+:: oi/^o^: 
A^^ro*: nv^t: ©rh^^: A-o^: A-ni't: Vichti'^^^:: 
(D^i: ^/^^alfa^: nHJBrt,^ai/i>: A^'l}iA^rfvC:: 
(DACi-A-^phrt: /hTCi': rh^: ^a: avtc: Aa: 
UA(D^: ^n: h^^: naiC: ?sa: MfhP^Cfl>: 
(\K}\Ll\^(h>c. (Drtan: a-to^: o^n^o^: arht: 
hhf^c: 'M\Lh<\(WC: (DA;^v: ^^'1H,^•I: A,Pfrh: 
Vichfh: (Dl-ni: /^'lOd^t: hJS^a-: AVichfh:: 
(DX^h: nctA-^Ph: rhTCP: jBA,'MHa^: Art^^: 

n^•itAl^: A^^S: ^iT/u;: ©t/^Oi: A6A>ih: dLe'4-^: 
(DAhh: noo: jB^hjB/i>: (\(W?Cf: actA-^;^h: 
arht: rit: ^r-c: (Dfip^^lsf^: -T^: a)JS'i^4^/D: 
arht: n;hc: ol^i: nt: H*it:: a)<i8o^: h/^/>: 
©tP^A'f : nnoo: nt: OAt:: 

rtA/^: AHCtA-^/Dh: Hm^AA;a>: nrt^:: 
A<^: fio'icj^: A*t: arht: na^.c: o^^^:: 
^^od: TrvA"^: Hm^: t^/^ct: wt: 8^^:: 
AhtCAP: arht: h^ih: H/^hA: 4^4: 8^/^:: 
hP^hLT. (DfiT. 41A-JB: Ht<^t^: Pid^:: 


(Brit. Mus. MS. Oriental, No. 6782) 

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THpOTT- KTiw TeTKttA.Tr e pOOTT git | tteTtl£lA.A ' eT'«^ Fol. 26col. 1 

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Plate XLIX. 

St. John and the Virgin Mary 
(Brit. Mus. MS. Oriental No. 6782. Fol. 16). 


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N6UJ j:^ lire 

The Death of St. John the Evangelist 
(Brit. Mus. MS. Oriental No. 6782. Fol. 56). 


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gd^AiHit :— 

Plate LL 



ovonty r^iii • 








r40V* A_VUJN 

QVbiiiyNni .. 
g;<LJLitiN_rr" — 


Epiphanius, Bishop op Cyprus 
(Brit. Mus. MS. Oriental No. 6782. Fol. 28a). 


(Brit. Mus. MS. Oriental, No. 7026) 

IX •!• HI •*• IC •*• iaC 

H3ii He n nTCTHPioH H luiu nacno-Foi.ia 
CTo\oc acTui imaiPGeHoc ex oTacaiB ^ 


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Plate LII. 


r*|f ^*' '•§»«:.■» 

_- , 11 II TT "^ I 111 M 


it3axnidTiAflCNe«^A0V^ v* 

WCoaYejQVeei3Yt<l212,'ftT. . 

S Titrip exxixyi'^i^o Yn ' . ' 

The Mysteries of John the Apostle and Virgin 

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dwi'sco e pooT K we wt A^iit^iT e pooT iwTro) Jwti&.- 


(Brit. Mus. MS. Oriental, No. 7026) 

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Te aaoiHH. 

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All? evnivJUioXgq gn oir- 

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e goTn e OTon niut eT loig e g^pjwi e poq gn oTTAJie 
qniwp noTTioui n OTon niAi eT p gOTe gHTq • ^.ttoj 
qn^.C(OT55 e neTconcTi nqTOiT'sooT ••• — TeTnoTTioiy 
(ye e eijuie 'xe eqxiocTe 55 neooT eT njoTeiT • 

Plate LJJI. 

^.vr ra-ft€ cic Jnjitxa?aL_ 

T<:asrop»etJi3xyLje^ ^xx^ 


The Life of Pisentitjs, by John the Eldek 
(Bmt. Mus. MS. Oriental No. 7026. Fol. 206). 


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ujme* cqAJLoocye juK otcoii juE nicTOc- i^Ti^niwiiTii 

€ nneT Qi^l>^h^ tl i^CRHTHC* &.T(0 A^TOSI CAJtOT gH 

^q'sitooT -xe 'xe otiit€tH i^noRpHcic gw ii€i 
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€ £!o\ e Tpe Kei uj&. poR nTti(5^i5 neROjme- e^irio 
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iiRTon e nenHi • eujione noTwig U nnoTTe • i^q- **^^ 
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XiwA^T i?&.p ne nROCAiQc €t ii itgHTq e £io\ *xe 
oTnpoc oToeiui ne • 

TgTHTK •a.e € poiTtt KiwiyHpe gn nei \ul(l ilnp 
cTHTe^ei • aaH OTCg^iuie ecgooT linp -si A&d^ce 
Kt ngHRe • €U|(one otfiithtr \&.iwT e pcoAJie gn itei 
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»wTT^^^.T e TegiH • €T^ coot Jjl nnoTTTe e-xn n 
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giowq OK nn€T oird^s^ft n ^in^wX<*>p5THc • ^w^^w necen- Ac (^/c) 


eioc d^qd^^e p&.Tq i^qA«.e\HT&. git T&.p;xi^ ** 
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nneT OTTiw^ii • n&.i kt i^qcncTT n^ e 'sioott • d».qcooTr 
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u Tep oTei "^e UJ^. poq ^^TciOTiS € poq eqAie- 
\HTis.' gn itujd^^€ xi nneT OTd^^it lepeuiWc gn 
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n'^iKdwioH ne is.Trco ngto^! npenei • jvn ne • e Tp 
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X^ (sic) Xhtjv • ik^TTio eqiy^nX • H Tepe qoTTw !2ie iS nenpo- 
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€ npo • &.qjs.p5(^escee 6 nenpoc]^HTHc le'^eninX • 
d^TgJuiooc e g^piws on iin OTJAOTTTe e goirnv — 

^osnon ^Xq-sen nenpo?:^HTHc e Sio\ Tnpq i^q- 
Riw pcoq • ene i^ poTge i^i^p lyione • e^wTncoXg^ e npo • 
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eq*sa) il.itoc • -se CTeTiiei e nes aa^. eic a^ oTHnp 
n tviKT • neoKd^TT "se i^nei "ssn n ujwpn Sin enTo\A«.&. 
e xjioTTe e goTn e pon uj^wUt RO'zrio eRAie^HT*. •> 

stTeTnoT is^qpiuie IXqgsoire e goirn ^iS neqgHT^ 
ne's^N.q n^wTT "xe i^s^ n oTrno(5' n oce H nooT • ^.tw 
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Xh («c) H«wI «^e n^i neT oTb^aJi eqnHT e ^o\ iS neooT €T 
ujOTeiT n npiojuie • WTd^q jSRiw^ 2le e nqgHT -se 
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cJS niwAAepd^Te "se epe neT 07rjs.^.£i enesoTJuiei e neoov 
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e nennToAH (5'(oujt e £P^.i e otcoi nc^ n^. n^.i • nco- 


t^oc giLOtoq 6 negooT n^wT^oc -xi u}k&.k e Sio\ eq*xa> 

'^giioiott jS neitui^. n igwne e Sio\ ^Ti Tne • i^Troi -xe 
otht^wH juuui^Tr ri otriot e J&o\ giTjuE nttOTTe • otthi 

Ok € T€i KO(5' n ignHpe Ht &.cu|tone e £»o\ gi 
TOo|Tq[ e '^ eqo 55ajioiiod(^oc • eqec'cr5(^i)i'^e • gnFoi. 25a 
Tqpi ju[ni)wT eqp enicKonoc evqujiowe e nqcn^Hit • Xe (sio 
H oTTcoTT gli nujojuiiiT ii n«|iw iS n£»(A>\ e £!o\ SE 
ne qTJsJuie Xjs.iw'y Ok.e gK necitHT -se eqigioite* ite 
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coK €T ^ii TTAAdw CT iluiii'y p iijiwii n^c '^ ee na^i 

nT iwq'se n*wi *xe eqoTiouj € Til Tpe X*w&.ir eiAiie 
•xe equjoiwe goXcoc • p OTra^ -xe ujitte gn OTTd^- 
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juiA.pqioig giS n'scoiojue n icofe niAd^Kevpioc • qiiis.g€ 
e n^c €q'2s(A) xJtxoc lt^s.q -se eRJuteeTre -xe Kt *wip 
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eioc • p OTg&:^OAi&.c eq«j(one • line necnH^ tyitf€ ^i 
nciA>q • eqAJieeTe -se eq giS nfiH^! • ^.TrujA.'xe Hit 
tte-yepHT -se a^ necTiteioc u|hjjl iocr- xAd^pit U|itf€ 
ncioq • "se x&eojd^K Kt ^.qujiotie • gi TegiH • h xieigd^K 
Ht^. ngice eilKoq • Sine qeuj TiooTPtt • ktp'2loot •xe 
H OTcoit e nqoTHHjfe equjine Kca>q • n Tepe q&(oii 

^Le KivTii OTOIKOtTOAJLiev • UTe nitOTTe • d^W^.T € 

iieujnHpe nTe nitoTTC • negoo !2ie THpoT ^T^^q^w«^q 
eqiiROTR equjcone wepe itex ois-ZKbA 'xid^Ko^nei e poq 
ujii negooT Ht^. neon fccoR uja^ poq • n Tepe neon 



•^e H(OH ujsw poq eqge e npo ii troti H pi exq H 
gHTc eqoTHHWv — £*tH OTreTRdwipiev 2i€ Ktc ntioiTTe* 
K Tep qc€R njuoTc -^e iS npo i^qAJtOTTTe e goirif 
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giw gTHq • €q(5'iti€ ii neqigine KT^wTTKROoTq i52s.p e 
feo\ giTii ntioTTC • ec\cto\q gn nequj^kose • « Tepe 
ncow 2Le p oTno<^ n rcoott eq^^g^ e pjvTq eqAAOTTe 

€ gOTTII -xe ClAOTT € pOI • ii ne npOt^HTHC T(OOTIl 

-xe €qn&.evtiii;)(;^topei iii^q • d. a^n^. nccir«eTroc is.XAA.g- 
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eioc uteti iiqRROTR»>' nneT OTre^^sfe Siooiq gnXii^c 
nqgjutooc g^s. gjHq equine ii nqiyme' H Tepe 
ncoit "xe £t(OR e gou^n A.q'xi cjuot K tootott ii 
necitiwT i^q^^ge pa^Tq iine qeuj(5'iA>iyT -xe e goirn gii 
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J][£ OToeiit eT fio-yfioT gii neqgo n ee K 0TefepHH<5'e • 
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nee ii npn • gn Txinrepo ii neTeicoT • nneT otI^a.^ 
*xe iwn*w necTrneioc • i».qiiRA.njvi5Tei e goirn e neon • 
ne-xa^q n^^q *xe jjih tKtoXh n necnHV Te t^^i e 
Tpe R'^ nenoToi e goTn ^^-xn juiotjx^ • js^pis. ne 
o'JTA.pX^'^ ne H^i Rniteuj£»u>R e goTH e •xioq i^-xH 
TpeTXAHneTre iijutOR n^vq • ^.qoTcoajfi H^i neon fxe 
RW nb^i € SioK niv eiWT js.ip nofce • wt iwitocR gipii 
npo eic OTno(5' n rioott ^Tco^ii • iwiJUieeTre -xe g^^pHT 
eRUjcone • iine ReujTWOTrn • e T^ie na^i iwi'^ Tl^ otoi 
e goTn e^ii neniyine • *». nenpot^HTHc OTWuifc "xe 
nTwuj ii nnoTTe ne u^i^ nA.«T(oc eqiinuj^ ii 


nnoTTe goTpioq- | ijuLioq«> — n Tepe q-xe Wiwi ^cFoi. 27 a 
H(5'i nenpoc^HTHc «^q*wniw;)^iop€i > it Tepe q^^n^^^c^io- **^ 
pei •^e iw neon igd^'se Ain i^niw neeTneioc • -xe ot e 
feoTV. Twn ne nei con* n pa^Tqio 6pe Tei no(3' n 
X^pj<^ ' RWTe e poq n Tei ge • n^ilJl€ li nei na^T 
eoTon n Tei ge eneg^ eqo n pilpd^ig eqjtieg^ n 
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nTevnoT Kt ^.i^ju-^^gre n neq(5'i'x ^.i'«^ nei e poov 
2wTrno(5' n (^ojul uj(one ^ii n&. cioJAdw iwi\o eio n i^T 
(5'oxi dwK^'ilijojjL niume a^ievt^pi^ne n ee it oT^^ e 
i^qc^coX gn oTAiiw n cu> • eiujd^n'xooc -xe n^ nei 
TOOT ne • iSne ina^ir e OTon eneg^ gn tK en^^p^^i*^ 
eqeine iljuioq • ^.ttco ilne in&>ir e oiron eneg^ eqpHT 
nqo) nee iS n&.i • ne^x^^q ii neon -xe gOAionoc 
eindw'xe nnd^gd^peg^ e nei ujd^'xe gn oTxiTCTHpion 
^.TTw ni? na^^Xn iges.'xe e 6io\ a^n* jwqOTioiaE n(5^i 
neon *xe mxh. (?) &.p&. Ainnc^w oToeiuj nTe | TA.n«wK5RH Foi. 27 6 
T&^goi n ^niw^yoXnq e £io\ ^.n • e T^ie oir dtK'xooc n 5S^ 
Tei ge • encioTiS i^n e g^p^.?:^*wHX • n&.c«i^e\oc eq- 
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II nnoTTe n^^noT ongov e iio\ • &.Wdw '^cooTn -xe 
emiocTe ii neooir ct ojotcit n npcoAie • T^ve. 
n'x(OK e poi gn otaic -xe niui ne nei pcouie • a^Tio 
'^niiXTnn iLuon ^.n • &.qoTiouj5 ncyi Iljuieg^ AJttrf- 
ujoxiTe n iwnocToXoc- i^n^^w necTneioc ne-xi^q ii 
neon "xe n Tepe iftcon ovn gi toot thttH -xe ein^w- 
fcwR iy&. neon eT gn eeneeTe n i^n^. ^itpdwgdjut 
n.Tik(sJji neqigine • 2windiT G niw c(oaa2w eqo n «^t 
<^OMx d^iosooc -xe AJinnoTe nTe oirXo-xXS T^^goi • 
gn Te giH • n*^ cnXnn OTn ^.qno-xT • e nigione *xin 
ii nni^T I Kt ^.iiwne^;)(;^(opei na^i gi toot thttH &>tio foi. 28 a 
Jx nei n&.T e pwuie uj&.nT enei «j&. poi • n Tepe ne isu) 



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cjuoT € Sio\ gi TOOTq • ni^i ne gHAsd>.c • neeec- 
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€ gp«^i e Tne • '^concn 55aior njs. cow 5S Aii^inoTTe 

Foi. 286 i5np oTetigl njjnrcTHpion | e feoX e \b<bjr u pcojuie 
ne uj^ negooT 15 n^. c5'55n«jmG -se nne rAtrh 55- 
JLXOl ••• — 

RiKi -xe n Tepe qcoTiAOir K^i neon • ^.Tno^ n 
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f^onei 55AAoq n enicRonoc* 

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€ HRiogT 'xe eqeAiooTTq- 

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R€ o^Hpe "xe lyHJU- A&oone n55AJidiq ne- ne'xi.q 


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dwTr£<\peg^ eiiqxjiKTA«TiTp€ iwTCO nq^pocT^v^»AA^w 
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c gp^^i € nSc *xe nnoTre iiinp kio ngHT H nei cott 

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I\.TeTneiAAe ^e U> KiJu.ep«^2)wTe "xe nconcn Si 
n'^kiKdwioc &Ji(^OMX ejULb^TC • a^Tco eqenpc^ei R&.T&. 

Fol. 356 neT CHg^' AllOTCHC | JAGIt nitOJUOOeTHC K Tn&.\*wl«i 

p KTevtioir Ht aiqeneiR&.\ei Jx nose e T^ie nxiHHcge • 
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R€ ito^ n ujnHpe Kt iwcigtone e fco\ gi TOOTq 53 
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luuioir • H Tepe q-xwR 2ke e £io\ ii neu|\H\ a^ 
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if TOjcoTe • itqAieg^ nequeXwA. 33 aaoot • ^w^^(o 

RTOR € necHT € nCIUJlA * 

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Fol. 38 a 


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ii ujHpe ujHJU ••• — 

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gooTT Qk^e OK ^. TC€ti^ iyu>n€ K oTpeqp oToeiti giTti 
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ntlOTTTe- IXtTCO K1?M(0C'«^R0C ^55 nAATCTHpiOK eT 

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Teq'^IRa.IOCTRH • ^.TOJ HUkI THpOT 2V nitoTTTe X*^" 

pi'^e 55jtJioo'y k^.r* &.r£ka>r e £OTti e nRdw^55 nepHT- 
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n 55 na^p^.'^n^xiaw THpoT 55 nniRon • iwirco d^Rttoi 
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€ weirg^pAAimaw THpoT 55 niiiRon • ewp ujnHpe • 


i^Tw 2wT2wdinopei §11 neRd»>no\oi?i«w WTe nei dwicon* 


itev p lynHpe *^e. on H^i nec^^o^^.c^ROc Rtr 
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n CTTHkAH'^ROC THpS* HeTRHT C&.p € piiTR lt<5'I 

w€T ^Huj THpoT • j^Tio ttewfioHeei € pooT • gn 

&.TCO ncRonoc gn Tnc«eK€*w • lo nner 0T^i^wfe n eni- 
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AXiK^T •^.p5(^a>K I p AXiKl gHRe gn WeRgOOT ••• — Fol. 51 6 

VSjvix^ KV^ eoov K TeRJuHrpeqiyiiige noTTe*!* p^fe 
&.Rii|(one it eTTC^eiiHc • n weT gHn e poR • ^wTOi ^w'T^ 

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ntlOTTTe* € tSi£. n^^I Zi^\\(SJx<SOAX € [(0]UjiS COOT€ WIJUl iS 

nnoKHpoc eT -xepo-N — d^Trio ^.RnoXeuiei n na^g^pH n 
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NTniC'^^C' iwVlO iiROTWTgl €. KCR OTpHHT€ ^jS ncofiTC 

ii neT*wi«K»€\ioK n '^pHRH* ^w^eRcoeIT| niog^iy^. neR- FoI. 52a 

ptOOTT It TOIROTXieitH • d^RU|0>ne K CO^^OC H ItiN^g^ptt p\cf 

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nitoToi ne itci^ it fid^ejuioc €t gnn • it tco^i^. itT€ 
nitoTTe • 

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e TitTo^H ii nnoiTTe • e Tfce n».i d^ TiteipHitH p ee 


Fol. 52 b 

Ji neipo CT julot^' ^to) TCR-^iRiwiocTitH nee | Ji 
pA-x ntiOTK €T w*.u|o>q • neRnii5C eT n2vu}(jaq • qits^pee 
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6 6io\ ^n TeTiwce£ii^. • neRTOTnoc n neT ujcone 
ne gn nRUjAnX €t oiriK^Si • ^^.ttw neRnawps^Ra^Xei 55 
nnoTTTe e'sn neTO n '^d^ijutconion ••• eind».TnTion^ 
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CRonoc eT OTi^iJJiv — C\.RUjo>ne 55 nicTOc gn Tnirene^.* 
biTPixi n 'xiRd.ioc gn nengooT**— iwRUj(one n Tp^jui- 
Foi. 53a JUd^TeTc gn neRdwicjeHTHpioR • IA.Tu> n cirjjii(oi7p*i- 
pAe t^iAic g55 nennsRon • rX-ROjione n jvp^^^Hgid^Tpoc en- 
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55 ^\^^T^.noc • dwRUjeuj c^ noTqe 6 Sio\ gn TivpeTH 
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niog^ ujiwn enpiooTT n TomoTAienH • d^nujcone 55 nen- 
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n gTrepcogTTAinoc nee n ^^3^ • ^.nciOT55 Ti^p e nen- 
junrcTHpion n gi^g^ n con gn nenenicToAH • ^.ttio 
Foi. 53 6 e^nni^T e n£i&.ejjioc n neRcgjs.i eT ois'iKb.Si gn | nen- 
pXc enicToAooTe • jutn Tencoti^iiw eT oiy • iwRpeT Tng^ 
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peq«j55i(|e noTTe* nee n OTrawgioix* ^ nnoiTTe 
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n Ti<e^i<n^KCl^K • nee n Tc^-jui^piTHc ••— ^^^^^o Hepe 
nennoTc riju n noHJUdw n Tec^p^^^H • nee 55 nXen- 


TpoM n OTRie&.p&>* ^.T(A> HcRgTAiiteTC € poq gn 

OTX^J-iwXTHpiOK Jx JULHT It R^.n • 

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0Tdwdw£i • A.ii'si'^ne I'^.p 'se it^.tioT np £io£! ^iTlo Asiepe 
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II £iOHei2^ n iteT gHuj THpoir • 2wHee(J3pei • Jx necooir 
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TAAHHTe n I neKUjHpe • wee n id^Kcofi • FoI. 54 b 

IInca>C(«c) iwiroTr*,gH ii lt^ig^pll neReiooTe nee K dXh 
'x^.'^ ••• — 

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Fol. 66 a 


pei 55 npH* it txir^^ioctkh • na^i epe nT«w\<3'o 

pAe 2\,RR(0T 55 nHi 55 ntioTre • nee K co\oAio)it • 

d^iuuooige §H Tcioiye 55 nniHOtf • € Tfce na^i d^K(5'ine 
55 n*^go • 55 luunrcTHpioit • eT OT&>^ii • d^Koiione 
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n«^q RTeRR^HpOROUliaw • €IR«wTtt[T(0]Rl? e I(OCH^ 
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p55 6lR&>TRT10R^ € Ci^JUtOTTHX RA.! RT*.qp 

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Fol. 56 a R TCO?:^!*^ | £ Slo\ gR pcoq ROe 55 RCO^il^OC Co\oJA(OR* 

Pa5S diKeecopei H tcrthcic Ree 55 ajkottchc &. nROTTe 
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ROC R O'^Ii^C • 

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ttii!iL5LdwK • ne KTiw neT OTiv^ii THpoir igo)n€ nujfiHp 
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nee mx ncov n groo-ye • eqitHot e £»pH<3'e e pjuiS 
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xxn i^n^w gtopciecioc* jun ^thk eeto'xopoc ••• — €r- 
TtiTtoK 6 nneT oirb,.bJi Si^c\\\oc xxn ^^pni^opioc^ 
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eqcTJua^ne n nenicRonoc- xxn nenAHpiRoc Un nAi^oc 
THpq n opeo'jfc.o^oc 'se e c£iTe thtttH -se di. negoov 



Jwirio ig^i t€tK£iio\ e £io\ K &.u| K itiwir • VK. nna^Tpi- 

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gjuooc € 2^p^i 2wC'sa)itq "xe ^i5 negooT eT Hjuhkif 
KdwTdw HTioig i5 nwoTTTe epe geitito^y npcojuie gAiooc 
giw gTHq»% — 

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Jtiooite R neqecooTT ei e goTK ^ £THq* H negooir 

eT JjuuLKTP -xe eqwiw-si cjuioir e 6o\ gi TOOTq • RdwTd^ 

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Fol. 58 a € goTK juiimciw Tpeqge € npo eqoTwif | «wiru> 

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K OTTROiri «xe tiTiwR p OTT ii nooTT OR epe nR0(3' n 

Fol. 58 & pwAie ^ORT € poR R'^ge THpc Rdjuie ( ^.qpnooTT 

PAJte THpq eqpooTT- ^^^^lo eqpd^uje igew nn^.^ RT&.Rei e 


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hhtK € £io\»> — 

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pcoxi£ • ^.qRiog^ € Tqcgijjie • *»> n'2ki&ito\oc nxti^cf 
ncT RiwtioTq n&.i ex t^eonei e p neeoov K Tet^Tcic 
n TAAnrpcaxie A.que's necRi^tf^iwXoii e ngHT 55 
necgM e goTit eTrpajuie gwc *xe dwqRoii((A)R€i n55- 

JULb^C • TeCgllAC !X€ €T JxXXi^lF IteCOTTO-X € neRpHJUL2i 

€T 55X1&.T' i.Tu> ngooTT gLOioq nqoTTcs | e nTa>X55 FoI. 69 h 
WT^^TTito-xq ncoiq e goTn e TCcgiAjie • RdwTa^ ee €t pjH 
epe niyii'xe newTd^JLAon ettuid^njuLootye e oh ^X 
npo)AA.e He's Tqcgwjie e feo\ e Tfce Tnotinpii^ €t g55 
neqgHT e goTit e poc • IK neqeiiOT iaK TeqA«.^.i^T 
p TercncyxH THpc 55n otguj niee 55 ngHT 55 
nptoxie e Tpe qgjjiooc n55AJi&>c R&.Tdi ee iit^l nco- 
tjoc coXojuion 'sooc ote ngHT 55 necgi^s jtieg^ n Rcog^ 


*xe Kite WTiwige nu|&.'2s:e e negoTo • \oinon *. 

«iT«w^.q ne^ROIIKOIlITOC nH AATfCTHpiOlt eT OTA.&.fe 

n&. eiioT tHwoott R co>q "se [jSne] cKTrWei juuuiok 
Hta.(3'iitr ri '^^.noRpHcic n d^n^.c<K2wiott • *. npoi^AJie | 
Foi. 70a lie's g^pooT e £»o\ gjui R'^AAe eqjuooige RiiTa. ai&. 
PS^ eqe^T^oTT -xe n ^ii*».ficoR &>ti uj^. necirneioc • ov 
ne ngiofe Ix necrneioc itlLudwi ne OTpiS rJ^t i^i^p 
ne npwjue eT jOuudwir • n Tepe q<5'io "^e eqwH-s 
C«piiTl5H € fcoX eq^otiT- 

i^ npH c»&.p £»iOR e ngcoTiT 55 negoov eT Jmsxktf 
rV nitoTTTe OTTK ne kt e^q-sooc 5i nenpot^HTHc • 
'xe ne*s ngi^n e poi dwttOR '^na^TOicofie ne^xe n-sc- 
iw-yujiowe n goTe ei e'sjui npioxie eT Jxixb^rr n 
T€VujH • iwqfe^wC^.Mi'^e € neqcjv it govn • eq^^ tr^^c • 
eqioaj e 6io\ gH o-ygpooT eqo n uoar ne-xi^q -se fxiT 
ojiw new eicoT Js.n^. necTweioc ^-sco 55tjioc ttHTn -se 

IIT&> Kiwi T^wgOI e TfiHHTq • RA. CIIOT iK^\ Ti^^isJlH W^ 

Foi. 706 j&oHeei e poi 'xe iwiei e g^p^^i € TJvti^w^RH 55 | nJuioTr • 
po ^.TTio eRT55'xiT ujaw poq • n '^tt*.<5'ii Js>it&.niwTrcic ivn • 
A. neqeiiOT jmn T^xxb^b^.T cmk tootoit Hctoq *xe 
eqiiiOJioTr • ne'XiwTr •se jji^.pii neiee 5titoq • rjvk 
equjjiticotig^ • en gocon jvq'sooc • -xe 'xit uj^. ivn^. 
necTnesoc nenicRonoc niwHTioc eitig^.ii*xiTq uja. 
poq igd^qc?5p2vc«i'^€ 55jJioq • nq^o eqfci.cewiii'^e ite 
Tiwp^H c^d^p Te • nTi»> n*». eiiOT p enicRonoc • s^irnTq 
•xe e g^piwi e nTOOTT ujew n^i. eitoT- js.tio iwirT(o^55 
•xe e goTti • dwi£t(OK -xe e feoX uj^. pooT • ne-xe 
neqeicoT n^.i «e icac eigtone ^s.Rlt^v^r e poi eiteg^- 
iwpi TiwiTiwiiH • n'? AtKueTe 55 nno^ ii pwjuie • 55iJioii 
epe n^. ujnpe RTrit-xTriieTre e luutoT ^w1^(A> ^nicTCire 

Foi. 71a € nnoTTTe* -xe eq«ji».iic?5pjvi?i I -^e 55 ms. ujHpe 
pS^ qniwcyii ^.n^w^^^1^cIc Kcootttii' ^.ttw HT«wq^.iTei 55- 


jtioi -xe -xiT uji^ &>n&. necvtteioc ncnicRonoc '^ti^.Xo* 

A.iT&.T€ oTiyiw'se Ki^q • ^n t&. AJiiiTgT'^iu>'^Hc • eio 

IlequjHpe -^e on diq&.ii|K&.H € 6io\ e poi *xe c3 
HOC • iwpi T&.c«^.nH • Kc^ *s,\ n^ oTco € £OTit iS nwo^ 
n p(OA&€ Qte «w T&.n&.i5RH i5 rumov T^.goi • eic gHHTe 
RWiwTr e poi gH t^. &.it«wC«RH • e T^e oir jSne pcoi t(oai. 
ltT^JUlo^^ iIn&.T eiTa^To lydw'xe • il negoov ex UjuLKr 
fciOR T«w;)(;^H n^ TAJue n^. -xC n eiioT • iiTi&. necTit- 
eioc • € niwgice fioHeei e pos linp Kd^dwT e jaot 
gipjuE n€Tiipo«> — 

Bf Tepe iciOTii -^e e 11^.1 n TOOTq ii npiouie juit 
neqignpe &.i£tcoK e govn dwi|Tdjue ^^w eicoT e T^e Foi. 71 6 
npciijue xjLvL neqignpe- ne's^.q tiiwi -se bJKoK g&. poE 
poq • uj^.tiT eq-si e neiTHxi*^ Riw\a>c • ILtJiotf oirewT 
c^io ne • jwioTioiyE w^.q *se eitig2^tiK2idwq (1) • K rc 
^.npHTei qitijuioTr • otrotti n mqe nex lyo'sTT w 
^HTq • ^.Tio npoc ee • Kt iwin&.T e poq • ^>iq'Sl 
eneiTHiAiA. • ne-se n&. eiWT it^wi Xe Rd^d^q ii«wR 
€ goTTK • n Tepe qei -a^e e goTrti juK neqeiiOT • 
«wqnA.gTq g^. noTrpHHTe i5 n*^ eiWT 11 otro^ ii 
&.npHTei • ne*se thk eicoT K&.q -se TcaoTii e g^p^^i 
^^wT cfiw ^.qoTioujE H(5'i npioxie "se qowg^ n(3'i 
n-xc" -xe eiu|dwtfp Re ujOAtirr n goov eini^gr g*. 

WeROTpHHTe • €1 lAH Tei It^ T&.^e TCROTpHHTe e'sit 

Tiw2>.ne • K ^ii&.T(AiOTn is.11 e g^p^^i • ^ n^. eiioT sjuii^gTe 
is nqu> n Teqa^jne i^qTOTrnocq e g^p^^i ne'Xivq tl^K^ FoI. 72 a 
*xe TiooTTn e g^p^wi eic n'xc ^wq5(;^^^pI'^e r^.r ii po^ 
RTiwX^o eujcone eRiyd^cioTii ncwi on ^. npiouie 
oTtoiyE -xe uje Ti^itiwCRH rta. neRig^HX njwgAAeT 
e poc • «se eiyione OTriiTiwi Re poxjine h ciiTe gii 
niwi^ge* Rue ito\ai^. e p a.t ccoTii e poR ujiw eneg^* 
IX. n^. eiiOT oTwigE iti^q -se nT^.n s^iT^wgOR *se 


WTiwKXJieeTe e poq e £OTrit e poc Axn npwjuie 
ceoTO*s i£ necni^Tr ••• — ^"Wi^ "^lo juutioc ita^K 
eujtone eKOTiouj e nAHpo?^opei gjS neiigHT <^ poc 
xxn npioijie wTiwRAieeTe e nneeooir gis^poq e t^ihhtc • 
6nei •^H n»i ajHpe Gpe n pioAie (5'a>u|f e ngo 
iiJUii^Te • €p€ nnoTTTe giowq (5'u>u|t e r^ht • 

FoL72 ft crJui^w ^^k e ^oTti € neRHi • 'SI KTeRcgixte e 
P^*^ £OTrii € nKHi • nnoTTe cqc'^ ee tie^R itii«ji^.c • iwirio 
'^^uteeTe "xe eceeT • ^^tto citiw'sno n«wH n oirujHpe' 
iwTrco oTAie &.it ne nuj&.'se nT2K>Trooq e t£ihhtc* 
iwXXiw nicTCTe KM 'se oTre\eTeep&. Te • eujoiine 
'xe ecujivti-xne oTigeepe u cgijuie linp (5'to njuuud^c • 
jkW*. KO'sc e Sio\ necoTo-x &.« e neKpixi^. HTA.Tr- 
T0(5'q e poc iwA^A. iKCcT\iK Jl neci:»&juioc • 

eigcone 2k€ ot^oott ncT ecn^.'snoq • oTjue a^n ne 
nii|di'2£e nTevTTO(3'q e poc i»>W«w jkcot-x*.! gii ne 
itT ^wTTxieeTre • e poq e goTrtt e poc ^.Wa. 6R«|*^n- 
OTTiooj e Ti^pROC H na^tiiiig n ^rioXt juuulor &.w 

Foi. 78 o WTi^ nnojjioc tc«iwp iS nitoTTe ReXeve H'^^e | *se 
poe piga^n TecgiAie H oTpiOAne na^pevfiA.' *.Troi ^ 
0TcJ3£i^ eq ofiigq e poc Htc ota. H Krotr iti£- 
jjiAC w oTcym Krotr n cnpxiA> itcgo^n jui n aSto 
e fcoX ii necgA.1 • nq tax eiAjie e poc iwTrto t2vi 
Sine cc3iJ5 A.irio e juin A«.irrpe Age pATOTT e poc* 
eTC'siTc e pATq U noiTHHfii • nqTApROc 55 nAitAUj 
nq^ KAC 55 nuiooir 55 ncA^oir ticcooq • eujoine 
OTXJie ne nujA-xe nTATrtiO'sq ncioc* ujApe nAiooT 
eT 55juiATr • Tpe necccoxiA rcor e ncco£ig| • eujione 
^Le UTATgr^A. e poc u|AcIJ3Io it oTigHpe' TeitoT 
(ye nA tgnpe- eigtone ARn\Hpo?:^opei • eujcone 55- 
jLxon TApROC • itTeiRCoXei 55tJion Ait • AqoTcaiyS 
it^i npioAJte • eq'sco 55juioc 'se •sin TeTttoTT wta 

Fol. 73 b _ , ^ ^ 

^-^ TR I juitTeiWT • igA'xe niuujiAi • a. nA gHT • ottco (j/V) 


eqnXTTpoc^opei • iwirco n '^n^.Xo ^.it eic(0Tl5 kccor 
K Ke con uj*. eneg^v — 

IX.q'xi CAioTT '2l€ ^K^€\ e&o\ ^i TOOTq &.qfc(OK e 
neqHi aaw neqeiwT • eq^^ eoov il ntiTTe • ajlH 
nneT OT«wi^Jfe 2^n&. necTtteioc • n Tepe q&ioK -^e e 
goTTti € nqni • swqgWTri e Tqcgiuie A.q-sno H ot- 
lyHpe RiwTiw nujiw'se 55 n^^nocTO^iROc ^.nis. necim- 
eioc* *\ npiouie juoTTTe e np^^n JS neqignpe -se 
necTTiteioc* ^.q(3'(o ttiixi&.c 'sitt negooir €T JxAXiKr 
ui^w negooT S neqiAO-y • a. nn€T oTr&.«^fe p ujoxATe 
n ujnHpe- evoT^i e MeTepmr eTe m&.s ne Tecgixie 
UTiwq«&>£Jui€c € ^2I\^^ n novs iiT&.TrjLieeTe e poq 
€ £OTrit e poc • Aiit npiouie riT^.q2viwq n eXeireepoc • 
uin n^HT MX I necgiwi iiT^.qTMoq etiROTc iS neT epe foI. 74 » 
Tq^yoxi. ojoon gi'srf e\ne n ^HTq €Te na^i ne po^ 
nc^wT^s^ttiwC • jvqTpe HeT ^G nrti^juoc gwTTi e neire- 
pHTT n Ke con • e^XHeioc OiritO(3' ejui^wTC ne nenfeioc 
n ignHpe o5 n*wC<^5€\oc i5 n'sc R Kc^oxa • miaa cis.p 
neT iiiweig(3'Ii3'oui e T&.Tro n neignnpe THpoT «TivTr- 
ttjwne e Sio\ £i tootr n«w TRAJitrfKOiri jmn ne 
nTivTrujcone gn TeRx«.iiTAJioitoxo<^ ' "^ nT^^TUjoine 
•xe gn neR(3'i'2s: AjtHnciw Tpen p enicRonoc itd^i ct 
KOTegc^^gne juumooT n^ oircoiy iwn e Tpe \is.dwTr n 
piojjie eiAJie e pooT juin(3'ox«. it \iwiwT e(5'ii neir- 
QsiORv — evWjs. 5inp Tpe Te v^^h Jx njAe^Rs^psoc 
CT HjuLb^'r (sn ^s.pIRe • e poi «se ^.iTe^Te nei rotti n 
ujd.'se it ec^ROiJuiioii e poq • iwiroi> ^juteeire | -se ^^.wp FoI. 74 & 
n&o\ iS nuji • dN.ttTe.Te nei roti iiuj^^'s^^ it e'\d.- poH 
^([^icTOif iwWd^ iJi&.pitc(jaTiS itcev TitOAAoeeci^. H 
ne^nocToXoc niwi eTOTregcd^gne n&.n eq'soi iittoc • 
'se ''^ it oTon nixjt it itCT e pcoTit • 

IIii|u)Ax. Jx n^. nujcoju. nTe\oc Jx m^ nTe^oc- eoTe 
n niw eoT€ • nT^wio Si n^. nT&.iov — ^.^necoc Rliniijdk. 

H TdwIO ItllA £1 eOOTT ItlXA' RiwTiw e€ ItTSw ne\^/dw\- 

Fol. 75 a 


n'xc • d.ti! oTeooT 55 neqpi^n ex oTdwJKfc • Ccot55 "xe 
on € '^ ue lions' ii ujnHpe • Htctii ^'^eoov 55 n^c • 
dwcujcone '^e ok IXvpiojuie ei uj^. poq &.qciTc<onq 
eq*2£U> 55iL5ioc • «xe e^pi Ti^i^^^nH n?« ftoneei e poi • 
TLb^ -sc n eicoT • -se oirn OT;)(^pe(oc e poi ga^grit 
oirpcouie ig*w fcii^.iJiT&.c€(j/<:) n goXoROTTinoc eTa^tii^i?- 
Kiw'^e I 55AJtoi ^ pooT • 55ne KJitTOT iiTiwTiv&.T 

OTTiOT 55 Aionoi^enHc ^.Ti^ct^evXa^'^e 55juoq &.TRii&.q 
£K Te^TW&.KH eTOTcouj € dwi^q n 255g*».\' '«^n&.- 
Pa.R&.Xei -^e nTRjtiriTeiiOT e Tp RUjngrHR ^d^poi 
eigione* oTrHee e Tpe r-^ otroti n&.i iiT&.feiOR 
WTA^Tiwi^q HceRW e Sio\ 55 n^. ujHpe • k otiot iii».i e 
Sio\' npiOA&e 2ie ex JJuulktp we oirui&.TOi ne n 
p55Te5(;^o)pjv n Sio\ ne • eqoTHHg^ grf 55Ajie\oc 55 
HTooT K TeiXiw-x • HTiwqcioT55 e ncoeiT 55 n&> eiioT 
•xe oTeniCRonoc ne K peq^^ aL^Fa^nn • &.qTiooTrn a^qei 
UJa. poq Axn Teqcgixie eqoTwuj e neipa^'^e 55Ajioq 
*se oTe^i^^^nHTOc ne -xiit 55uL0tt TecgiJtie -^e a^q- 
Ta^Aoc e noioi jvqnTC e pa^TC • a^qRion xxiKb^ii Tt^ce. ^ 

Fol. 76 6 itgo\OROT^IlOC | K TOOTC ^ n'SOI * Tb^')Q/s, 

pn Ht a^qnegr necitoq • H OTpcoAie e Sio\ a^qqiTOV • 

a^qei *xe uja^ naw eicoT eqoTcoig e •^ORiAi^.'^e 55xftoq 
^e genAie ne • ne nTiwqc(OT55 e pooir e T^iHHTq -xin 
55uion •;• — Degooir -xe nr a^qei uja^ nenicRonoc ct 
oTis.iJi KYiiK necTneioc n gHTc a^qge e poq n goTn 
55 nciooTTg^ eT oTa^a^fi n TcenTei eqeipe n TR2veo\iRH 
cTrnaw^ic- He negooT ^^^.p ne 55 nawp;x;^HenicRonoc 
awTco 55 naiTpi2s.p;)(;^Hc • a^na. ceTHpoc na^pi^^Heni- 
CRonoc n awn^o;)(^iaw • ^X^q^juiooc e £^p*^i ujiinT eqei 
€ &o\ ^55 nciooTg^ nqna^grq na^^q nqTadu.oq e 
niydi'se tvr awiujpn -xooq • 

^ On the margin \c. 



H Tepe nitons' *^e. ii pioute ctoTiS* n€*x&.q il 
iMAiiTOi giTn ngepjuiHUHTTHc -se nx*^. K ^XeTT&.'^e 
iwti ne • JiMx^ S necTT iieioc fjWK | itc^ oti njuLd^^^fi Ti^ce foI. 76 a 

n'xoi gi JiJULiK n Qsioop ri "^xi^. uieit €ic gHHTe* 
ceAiiHp • eirc^2wKidwpioii • n tootc it*wi Kta^r Ktov 
€ nip^.'^e juU&on n gHTOTT • itc< ii2wTr -xe ennd^p ov 
tl^^^r • e T^ie *2te l\T^wK^egT necnoq H oTpwuie € Sio\ 
^.RqiTOT n TOOTq CR-xoi iJLAJtoc • "xe Ht*^ Ktott e 

'^lO iXlftOC tt^.R *X€ eTrUJ^.tl^ TOIROTXieHH THpc 

ii Aiiffitiw giw poR tic^ w«wge ^vit e Xi^iwir n iti^ • 
ei JULH Te KcenegT neRcnoq e £io\ i? ee WTi^Rne^T 
necnoq ii neT giTOTOiiOR e Sio\ k^t^^ ee eT cHg^ 
•xe neT n^^negr neciioq it oTlpwuie e £io\* cene^^- FoI. 76 6 
negr nwq e fco\ e nqAid^* e £io\ oce liTiwTrTiJLiie pn-x 
npcojjie RiwTA. eiRon ii nnovTe • 

Hiwi "^e n Tep qcoTAAOT w^s npiOAie • ^.qpujnHpe 
ejuiwTe* eqAieeire -xe n^iofi ndw^(A>n e eXvcd^ioc H 
fippe • iin qeiijie -xe nenitS ii ottiot neT ci|^.«xe gn 
nenpo?:^HTHc • jliH tti.nocTo\oc • nei noTTe Ta^p 
n OTOJT ne iLmooT THpoTr • nxii^TOi «xe w Tepe 
qcwTii e Wi^i • i^qei e Sio\ ^i TOOTq • eqpijue • 
dwq£i(OR e neqni equioRg^ K ^ht ejui^.Te • ^.TeTiteiAie 
Xe iine lufoiqf gn tik^')qh H nei ec^ROJAiion K Tepi 
•xooc -xe oirniirS.TO?5opoc giowq ne nutdwRd^pioc 
^.ne^ necTit|eioc* pwAAe <?^.p ri*a eT n&. fiwR uj&.Fo1. 77 a 
poq • cgd^qeiAAe -xe nTd.q£itOR u|«w poq e t£»€ ott n P^^ 
ga>£i • KTeTitoT eTqiiiw<3'a>iijT e goTH ^ii neqgo • 
iwW&. eqAiocTe ii neooT eT lyoireiT n npioxAe 
eqgwn n ttqnoXir^A. iiiioit euiu \&.iw7r n pioixe 
n&.£e e noT-xcoR • dwciyione -^e oti II neovoeiuj • 
eT qnHT gsw ngo w ii npcoc eqc<3rpA.^ gii nTOOTT 
II -xHiuie* d^q£KOR e noTe iiuiotf Kotroti -xe eq- 



n«iig\H\ • K Tepe qp ^^igoiATe HoTrttoT • eqAiooige 
H qTOOTT €qig\H\ r^wT^. xiiv • a^TTw ite xxn \b<iKT n 
pcotAe ndweuj^s'ii n-swR n neqtgXnX €t qeip€ 55- 
JLiooTT • 55 negooTT uiii TeTrujH uj^^qp qTOTuje n con* 
Fol. 77& n u|\hX HTeTJigH* i^qROOTq e *xa>i ne's^.q n^vi • 
P*^^" d^ifOK iiJiSc • ne'si^q tt«wi -xe •xi g^p&.R e poR •se a^i^e 

€'5*110(3' R'XpiwRCxin 55 nOOTT £1 HTOO'y • i^TO) HqOTHHT 

&.nT(A>noT • &.W&. ^gXnic e e («v:) ntioTTC 'se eqn&.- 
Kd^d^q i^ti 55 newRioTe ••• — 

ujcopn !X€ n Tepe qajione • jvkj'coujt e noTe n &. 
nnoTT *se n oircoTe • ^.iwA.Tr eTAJiHHuje n ^^.^ht jlaK 
genttoTTpe • eToTHH^^ gi'xit oTRtAig^ 55 neTp&> • ^.q- 
AAOTTTe e poi ne-sivq njs.i -se ^jueeire -se iw ntioTTe 
n&.T«wCce 55 ne'xpa.ROin • e^qoTi^gjuq on • ne*x«^q 
*se e T^je ot nc ^ ngrnn ^^n e neg^pHTon n ne'c^paw- 
t^H • Hc^ noi 55«.oo7r R^.T^w ee Ht**. ncoc^oc "Xd^ 
-sooc 'xe dwRR(o nncT -soce n^.R 55 juhs. 55 ncoT • jutn 

Fol. 78 a neeooTT ndwuj^con e pon • OT'^e juin aji*.c^c«^ | n&.u|- 
pn^ g(on € goTn e nen^jidw n igoine Kn&.iiAe e £pivi e'sn 
OTgoq juin oirciT • n^ gcoAJie 2.^^^ e-sn ottaaotti xxn 
OTT'xpiwRCon • "se iwqn^.^Te e poi • ^ns^TOT'soq • 
'^n^.p ga^i&c e poq ote ^.qcoTn n^v pivn • qnd^cotg e 
g^piii e poi • a^To) d^noK ^>T55 e poq • 

CVcigcone -^e n Tepe nnoTTe otcouj e noonq e 
feoX e nAJi^. n igoine n neT e'5*?:^pi>.ne • njutd^ Ht^. 
n55HJs.g^ xxn T\TnH xxn nivttj2v£Ojui nioT e Sio\ n 
£HTq njutdw n lycone it nenpot^HTHc • xxn 55 
njvTpiiip;)(;^Hc • xxn ne>wnocTo\oc • e iio\ *xe oTrnsw- 
'"'P^^PX"^ ne nee n b.Si^b^(^ZijuL • ^wTtoo oT^^nocTo^oc 
ne nee n ns^nocToXoc • Ova^nocToXoc ne a^Tio 
oirnpo-^HTHc ne xxn nenpor^HTHc nee n c^ju-otthX- 

Fol. 78 & Axn neT xinncioqv — | Oiriip;)(;^iepeTrc ne eqn^oT 

pTiH nee 55 JuiAiircHc • xxn d^d^pion xxn neT junncujoir • 

n Tepe qei 'xe e nga^H n ujcone eT qn2v55Ton iSuioq 


n gHTq exe nefiOT enHc^ ne n TcpoAine Jx netiTH 
&.qAjioTTe e poi n TeTiyH ii cot ujaiotth n enH?^ 
ne-sawq tii^q "se uoc • oirit pcDAAe g\gTHR ne-s^wi -xe 
AnH pioAJie • ncA. ajkotchc • xiit eXic^wioc nenpecfcir- 

TepOC • tlT&.T€I € &Tx neROTTW • iw TliK eiUiT AAOTTe* "xe 
K&>\lOC- RCOOTtl "Se nTiwR^.It&.CTpec5€I gtN. p*>T H A.UI K 

§€• qi npooTig n K^^[)([^^.pTHc• k^.\oc -se ly^^Rp ^(^pie^ 
juLuooT • dwTU) nenp Sio\ e Tei exnio ct luuuLbiy • 

IVqKToq on e'sw cAica^ioc ne npecjfeirTepoc • 
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Plate LIV. 

Q<io'/'tney 7 crp^^G ofriDcth ays, 
• K 6yd4> e ^ fl» J ^rF.^l'^ ■^''^!^15^ JL 

Life of Pisenttus — Colophon 
(Brit. Mus. MS. Oriental No. 7026. Fol. 826). 

Plate LV. 

^Hfrb^tjXneyjjaMiysfttpiohi fiTT' \ 

f-2j»yA' /yA^ f C /V/y V .7>y ft oy/g^yi> U j 

-••^r^V^-- "^ 



ci 3K 

Life of Pisentius — Colophon 
(Brit. Mus. MS. Oriental No. 7026. Fol. 83a). 


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(Brit. Mas. MS. Oriental, No. 7024) 

X. ra. lU. XC. HQ. 

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g2jLiHti -^a> jULtjLOc nHTn "xe Sine qTiooTit gjS 
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n^A.H'^cTHc • HROTTi *^e e poq nno(^ e poq ne gn 
TJARTepo nil nHTe • 

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€ pooTT ig^.irKixi • € nei ciw xxn nj^^i uiepe \^.&.ir 

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*^ ^o\' KTe ncT cojTii iSnoire -xooc «se kta. ot- 

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noT ;— 11 nni^T Aicit Kta. ncSp • qkc nb^i epe 

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IX ng(LOT£» n nujHpe roti ujcone • giTn Hp(Ai'2kHc 
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*^ € 2.P*^* ^ RHAie • €iTA. K Tepe €\^^c^s.£leT ^i n 

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IH uja^pe npo iS nR^wTiwRiOR otior JLXisrs'^Kb.^ • Rq- 

ujtOTiS juiiiirevi^q • 6«ja>ne jueR Regoov Jx niijaixt 
Re- ujd^pe OTevHp equHfi* ujtone Ri^ir e tja Tpe 
Ri^Txiiw eR(A>;)(;^\ei Ra^T • Gujione RegooT RTe npio 
Re • ujdwpe n&.Hp ujoine eqgHJU e taI Tpe newpouj 

Plate LVL 




St. Chrysostom on John the Baptist 
(Brit. Mus. MS. Oriental No. 7024. Fol. 86). 



^gice nb^T • T&.I T€ ee eweTujoon • mjK neevpioit 
K ^.i^pioti* €To itg^nxiepoc e goTw e pooir ig&. 
negooTT i£ noTTwitg^ e £io\ 53 ng^wC^ioc icog^^ititHc • 
gi'sli! ^eIop•x^wMHC • 

poTc gu nT^.10 UT^. nnoTTe X*^P*'5^ iijutooT 55 
neqAiepiT iiog^wtttiHc • K&.Tdw ne ckt i^iige e poov 
gH Kosojcouie K^.p;x^&.ioit • itiwi Ht^. neweiooTe 
n^^nocToXoc ci^gOT ^.TRa^iwir gn TM6\ioeTRH K 
edwc^idw 55 noXic eieXiuI* !\cigcone Jixxoi ei- 
igoon gn eieXiuI • ^.ttw neiOTHHg^* gK ot€rr\h- 
ciiw • epe oTrg\\o 55 npecfiTTTepoc 55 axzkI | novTe Foi. lOa 
lyoon n gHTc eq-^ioiHH 55ju.oc • neiujoon ne g55 *^ 
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neii 'soeic ic ne^c • julK nujd^ 55 nec^foc ct 

jX.noK -xe iieuAOTrujT gK it'siocoAJie • dwvco eico^cX 
55juloi • &.ig€ eTTROTi K'siocoxie n ^.p^^a^iow e^. « 
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dwtiott Hi^nocToXoc eticooTg^* e goTrn aik neit- 
ciip* gi'2&55 nTOOT ii w'soeiT* Airmciw Tpe qrcooTw 
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eqgion e tootK • Xe £i(or € ^o\ ^55 nKOcjuoc 
THpq iiTeTnTA.igeo€iuj msriF 55 neTdwC^c^eWoK n 
TXiwTepo I — 

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e pon ne • e Tp neiAAe r^.\(oc e T£ie neRuiepiT • 
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JuiiiTpe it^^tt Qse ^it^.^d^.pi'^e wi^q H TAieg^ ujoaitc ^ 
55 ne- n-a.iope^.c^ROtt • aaK ^^w^5^weoR €t lyoon 
g^p^.1 n gHTc • € TLtJidw 55 necnoq Kt &>qn«wgTq 
e to\ e T^KHT • TenoTT (ye nen-xoe'ic utd^Tejuott 



neRXJiepiT • jutn wa^i^iweoit nr ^^rcEtcotott n ^htc- 

diK'2sooc M&.it • -xe xin ottom gn ii nHire • TUTion 
€ poq ^H neooir • xxn UT^'io itTiw njv €i(ot 
3(^&.pi'5e iuuuLoq ii^.q • 
HreTttoT "xe €t iSAtiiT • d^ neticnp neXeTe • &.q- 
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€ •sa>K (?) i^T(o ik.qoTe£Cii£«e n^^it d^noti Hi^noc- 
ToAoc &.ndw^€ njuuud^q € TCRXooXe- ^.qewTH e 
g^p^wi € Tigopn i5 ne* Aiitncioc Tjueg^ citTe;— 

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^^ Tjueg^ c&.igqe • &.T(o uiri eqR^^dwtt e f^ioR e gOTtt* 

Aiimcdw TpqTiJUon e tibSi THpoT • IIdi\in on j^q- 
etiTn e goTTw e tai^ igojuTe line • iwttp ignnpe H 
necc^. • julH TeceTrnopi^. juir necno(3' ti eooT • 

^T(o &.iiR^.Tr e icogdwRRHc n^^>.n'^cTHc mjlK '^b^y^b^'- 
pi\c neqeiiOT uiit eXvce^iieT TeqA«.«wi^'y • eTcTO- 
Ai'^e gR OTRO^ R eooT • evfl^opei r geRcoRe • 

JJi JUL€. RRIRiwC JUR £eR(ORe R&.T*wiwR ^.Ti^d^R • iw 

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uiHHTe • '5^v;)^iipi*^c g(0(oq gR TeqoTR^ju • 
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a^qTC^iioR e Tne THpc* i^qTcaJ^OR €R«wi?&.eoR 

Fol. 11 b XIR Ri>.no\*>>TClC • eT I c£lTlOT g^pa^I R gHTC • Ri^I 

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uiepiT^ iwgevRRHC • *s€ qRjs.;)(;^«^pi'5e sSsxoot r 


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€T cStcot gn TAigl igojuiTe Jx ne • H&.I iiT«i 
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'xe qK^iT^.^w^^ R oToit nun.* ct ti^^p neqjuieeTre 
gi'sjuE nRiwg^- 6iT*i nepe n*wT\oc jutn. \oin^b^c • 
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R€ «se €ic ne gieifi ii nnoTTe juki ct n&.qi 55 niiofie 

55 nROcxioc • 
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A A&dwdi.'se coTAAOT • oTT-xe 55n o-TbJXe. e g^pa^i e's55 

ngHT R Rpiojuie' nbSi rta. nRovTe c^tcotott r 
weT xie 55AJioq* juir ReT ute r KOg^^RRHc neq- 


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KdwTdw OTTOCp • ^.TCO C^.Ujq It [l|KO\ • RiwTiV ^TJ^- \iw 

nii^ • ciiUjq n«JRo\ • eTTxioTg^ evp oiroein • Poijjie 
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e TAAeg^ ujOAiTe H ne • ta.i Ht ^wIT^.^wC R'xcopeiwc- 
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n nd^fT^dweott eT lyoon • g^piwi it gHTc ig^. eitg| • 

Hiwi *xe it Tep q-xooT iii^it ti^i ncnp n ^.^^a^eoc • 
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tuuuL&dwq • iwqenTii e necHT • ^wqo1^&.^ll • ^I'auut 
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K eooTT • epe K^.i5i?e\oc g^TAJiKeTre e poq • 

IXXhoioc lo ^^w jjiepi^Te • xxn neT TUTu>n e icog^i^n- 
MHc n^i.n'^cTHc gn Tne* &.t(a> gi'sil nR&.g^- oT's.e 


(Brit. Mus. MS. Oriental, No. 7024) 

FoLjisa oTRacGHrHcic • e 3l^t3itooc sol neH 

^^ neT OT3L31R H eiuiT er tsliht kxtx 

cnoT Hin- xnx n^y^aoniu nacPXHuacHiiPi. 

TEC- ex OT3l3lR 6 TBG OTCOH- 6 3l^P 

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Hei ujaixe- acTui epe sen Re eiooxe 
H8X\o nn3LT- eTPsvuje ens^xe 8h 
oTeiPHHH HTe HHOTTe • CPG Hq:cnoT 

eT OT3a.B HH HecnOT H HGT OT3C31B 
THPH 83aiHH • 

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n^ cioTii! nc^. nuovTe nee n ^.fepawgizsjui e evqndw 
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^c gfew Ann ici^^.K 2pi jiiviK.^, ** nepHT gioc ujjuLtJto' 
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nnip^wcjuoc e^qT«w\e 'ic^^a^R € £^p^i neTciiw aa 
nitoTTe* giS naJi a*. nnoTTTe iutoiTTe e poq «se n*. 

Xi n*wR OK 15 neeSMo n la^RCofe juin TeqiJiRTCxi.HT • 
jmn TqgynojmotiH uja^iiT eqigione k otocik eq- 

Plate LVIL 


Instructions of Pachomius 
(Brit. Mus. MS. Oriental No. 7024. Fol. 18a). 


^^wT € neiioT Jx nTHpq* nceiAovxe € poq «€ 

nicH\ • -SI tl*.R 
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tgdwiiT €Rp ppo- n*. UJH 
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n€KpiI n '^xte ut ^.KigiTTioiope ilAAoq* tcooth 

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T€ u|A.C(3'o\no'y ti&.R e fcoV Ht^^ w€t o'Jr^w^wfe• 

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gK II€RA5l€eTe • OttMo nCU^JJldw air OtItS&O HFoI. 19 6 

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n-xoeic • RTeirnoTr ujd^pe T^ioHeeiA. ii nnoTTe ei 


R(OTe € poR itTe neooT Jx nnoTTe uiootye 

ttiuLtJld^R * 

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t«i^p AX ntioiTTe ne neeEfiio n gHT • xxn OTjunT- 
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Ke£ioo'ye sS. n-sc n'sc itis.poeic e poR tiq ^(5'ox«. 

Fol. 20 a W«wR* Hq I AlO^R WCOOTTIt ^I JUirrpJULItgHT nT€ 

"Xe nenp nAieeTre • (S'w Uneq ixTO e fioA • n oToeiig 

nixsL • itqttiwgjuieii € S!io\ giVii n'xi«^feo\o[c] • wq- 
^^jvpi'^e it&.K iiTeqeipHi\H ^H T€Rg\H • 
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n K€T <5'0pR € pOK • IlenKiC n TXltff^^'iwfegHT • Al« 

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juLOOiye AxTi neTrepHT I — IlenitiC H TsmWrjiXiKi 
gojuuff • JLxn n&.T utrrfeigiociiT • sxn na^T juirf- 
peqwpR n kott's : xxn n^vT noiiTpiiw • lAti 
TAAirreip feootte • aj&.7rjuoouje Axn MeTrepHT • 

ujjvTJLiooaie JAW iteTepHTT • IlennS^ H Tnoptiiiw 
Ain T^wR^.e^.pcI^. ujd».irjuioo«je AJtit neirepHTr * — | 
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TpecoTe € fco\ i5 nitoTTe • e £ioA -se dwcuj(0ne 
gi\ TeTe^oTciiw • ecnepicna^ e nei ca. juin jib^i 
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II«w iijHpe c(0Ti5 Kcioi 55np a^AJie^ei • I£np ^ ginHJi 
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i^i^p THpoT 10 Jib^ ujHpe iwiren(o^\ei m^'i n^^>2^ 
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nTiJuieeTre • -se nT*w ^oxx e^n t€ e *».ge pa^T • OTrfie 
T^.nei\H • 15 ne-xpiwRwn • uj^.qge'sgW'XT c^i^p n 



C«w C^. KIAl I — I €Iigd^ttei € TJULHHTe. • ^^wqAt^^gOT € Fol. 21 a 

(gd^qeWfte ilAJioi gn TeqAiirf ov^^^iTht • &. juk jht 
p gfe«i HtooT • Koir&.nc neon igiwiRTOi n c&. c^> 
Kixi fKTTiA JUL eiiSTOif €iujA.nnioT -^e e pi^Tq 55 
nnoTTe gn oTpiJue xxn oTeE^iio • xxn oTnuc^ZK 
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K ttujHpe n wpu)AJi€ • € Teq<5'oui • xin Teq- 
Aitri^pc • 

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n*.! OTU) eq'xi K TeqAAOTitec • g^^peg^ e poK e nei 
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55 ncT T^wio 55juioq • OT&.&.q eqxtocTe 55 neqcow Jjife 

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€ pooT • Gig-xe Htr OT(g55juo • o\r e poR 55np 


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5*^ €T OTTCaOTT U|&>qp £lJ.e TH 55 JULOtfH* XiawVlCTA. 

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€T €R««wClOTii! e Te CJLXH HgOTC • ^>irCO eT U|(0(a)T e Fol. 35 a 

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Fol. 35 6 


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Fol. 36 a KCiw '^pHltH AlK | nT^O * eTTJUlHp AIR tteTepHTT 

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eoTnTiwi Tnic^c THpc gcoc Te e nene toot e Sio\' 


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A«.^.eiit • xxn itdwUjnHpe • tn^i Kt i^ic^opei juuuoot 

Fol. 40 6 ^S HROCJUIOC* ngOn|?VOIt n TUlllTUld^TOI • ZKlTiKbiT 


* K«.«.K * en is written on the lower margin of this page in a 
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\0C ♦ I RTRRCOT € fco\ JUUAOq RTRJUeCTWq • Fol. 41 a 

j\.TTJs.igeo€iig r^^r r otrhc^^. air otu|\hX • n^ 

A1.R Oirei?RpA.^iw • RJWI eT Riw'^ it OT'SiJUlH AIR 

OTg^poR* AA ncu>AiA. giTR IE ^^keoc J — 
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IX.T'^ RiwR It Oir^.l^SwTIH Alit OTCipHRH • R€I 'XTRA.- 

Toc glE nnoXvAioc • Aiepe 'Sd^'se I'&.p euygcoR e 

gOTR € TUJLb. eT epe R«^I RgHTq • I\Tg(LOR e TOOTR 

e T^e npd^uie *xe eReAAiige aar tXtttih RgHTq* 
.rX^irTca^OR -^e OR eTAiRTpeq^ air otaart^^^c* 

jX.TT'^ R&.R AA neU|\H\ eT OT«wiV& AIR OTgrnOAAORtt 
Riwl eUJi^TAJieg^ TevyTT^^^H R OTOeiR • rX.T'*^ Ri^R R 
OTr|AJlRT'SniHT A3lROTrAtRT£lA.\gHT' R^wl eUJ&.T(0'SR' Fol. 41 b 
.R TRiwRIiw • I\.TCg^.I RJS.R R OTTAJlRTi^TRpiRe • *S.e. nJ& 

eRe'spo e n(5'o\ nei -sfieiR eeooir ct ^Ea npcoAie • 
6r taE RpiRe C5&.p RceR^^RpIRe aEaaor iwR ^pi 


negooTT Jx nga^n • OTAJinTpeqigngice ^k^ • xi\t 
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cTe^TO ow € g.P^'* 5t^5 TJUiIiTpeq'xiiiwa^ir • Kta. 
HeiteiooTe i^i^p 'sen neirfiioc e £io\ gK ott^ko juH 
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e T^ie negoTo iS nHpn • oTrVifje ne eqouj Kiiofie • 
neuj nivne • xaK necpoqpeq n iiR^vpnoc • 

Fol. 42 a IXC0(3'* KCp TCTTJ nH-^HCIC « ivT igine • MCCCoXlT € 

"'^ fio\ i5 ne;)(^^>\iwoc ax nAes^c • IIoTpoT ii nTHpq • 

neT Jx ^\TnH Si nenitsl eT oTixiKSi • h • KtH tjS 
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juiit nenporil^HTHc nioujc e irSie nHpn • oTiwTii- 
xxb^^je ne nnpn ottccouj ne n^^ge • neT n2vTs».^.q 
e tt^^i • itqnevujoine i^it eqoT^^dJ^ e nofce • H^^wot 
nHpn • eRaj^.ncooq gH oTpcauje • 6RUj&>it^ iieR- 
£i^.\ e genc^TiwXH • a*i? gens^noT RKJs.Ai.ooygfe eRRH 
Rs^ gHT uee n oirc^.gjtic • 
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AAi.poTcjvg(ooTr e fcoTV • mx nnpn Ain n^ge • epe 
neneiooTe c'Js.p cootw e negoTo 55 noce ct 
nivujijane e T^ie nnpn • evTeivgcooT e fioX Hjuioq • 
euj^.TC€ oTROTi i^evp xxxsL^Te. • € T^je nujtone • 
Guj'se Kt^wTT^ otroti i7ivp e TOOTq 55 nitons' it 
pc'd.THc "xiAioieeoc n^^s ct epe neqcoi>A«.iv owj 
Fol. 42 & It lycojne* eie neT ^p^ip gn TRi^Riev n t*.c"jjih n 
TAiitT«|Hpe ujHAi • eTouj gi *soiq It(5'i n *s(jag55 
iul5 na^eoc • ot ne ^ttevsooq njvT • ^p gOTe • e 
•xooc • ote 55np Tpqcio e nTnpq -se nite ot^. • 
eqjutocTe 55 nqoT^xd^i Rp55p55 e poi • He'i uj^.'se 
i?d.p gop^ It oirxiHHige 55 neoToeioj- 



n\Htt tfdJLiepdiTe • wi^itoTc e J^^pcg^ JwTo* ot^hv 

neq-xoi e goTti € n^TAiHU jS noT^xswi ex n^^woTq • 

nKo<5' -^e on- € n^Ji THpov ^.Tr-^ c tootK H 
neeSfiio ^^^I ct po€ic ettd^peTH THpoT • Tci no(r 
n &OXX €T OTd^dJit Kta. ntioTTC (j'ooTVeq juLlaoc 
eqitHT € nKOCAtoc ne. nee££tio • ncoJ&T K na^peTH' 
neeTci^vpoc K n€np&.jic • ngonXoii ri pcq- 
KOT^jS- neeepi^ne'TTHc i5 nXirnH niAA- H xep 
OTTiwJu.10 -aLC H wei ujnc • ajiTi iieie nnoirfi c tcc- 

RiritH 3Xn Itei ROCJULHCIC | THpOT IlT&.T20fecOT n Fol. 43 a 

ChreXii^^^icTOK juien ne i\ n^wg^pn npwAie qcoTn -xc 
^wT(A> qTiwiHT Kit&.2^pii niioTT€ • enuji^n'xnoq KA.n' 

Tt?tt«ig(A>Xl e*2tll TC^OMJL THpC U n'Sd^'S€ • Ilc'Xd^q 

rt&.p -se eiKiw<5(x)«jT c'sit nixi *.« Kca. nex eEftiHV 
xxn npilpd^tg • Ilnp Tp mra. nw^HT e fco\ §55 
neoToeiuj • il n£c£i(0(oii ase ^wc^.ly^wI n^yi tjuiKt- 

TJUlItT\&iLtJlA.gT • «^Cp ppo t\(3'I T^OplXI^k. gITiA nc€i 

n Tc&.p^' b^ciKip'^ei ri(^i TAAitT's&.cig^HT* a^wroti 
\o ctciotS nc^> iiitO(y • &.iino(3r Riw tootott e fio\ 
e-yqipooTUj g^. wrotti • I\. noT&. noTr&. Aftooiye gn 
neqoTiouj HgHT* IleoToeiuj tckot ne n^^i e Tp 
Hiou( e fioX Mxn nenpo?^HTHc* Xe otoi n^wl 
Tb^ ^nr^H «se npq p gOTe Ti^RO gi|'sli nR^^g^* a^Tio Foi. 43 6 
ncT coTTWit gn HpcoAJie neqigoon &.ii r^^t^. ^^ 
ii£^y*yc • eTe n*ii ne wqujoon ^.n e nxnpq • ^>tio 
Qte iw noTTA. noTA. go-xg^ il neT giVoTtoioq • 
^c'CAiRi'^e MA.Ai.ep&.Te • 'se iw neoToeiuj gioit e goTw 
diTco &. tiegooT ciioR SLxn oireiiOT eq^^c^oi n iteq- 
ujHpe* JAROTTigHpeeqctOTiA wcA^neqeiiOT* a^Toyxi? 
H(5's Jx n^.peenoc eT Ki^nuiOT- i^TenROTR «(5'i 



nee « iiei ^Hp^w IXnujoine nee n nop?:52s.noc • 
r\.irgiojui €'xH Iter oMihtt • jvy-t^ rXv^ e-sii n^s.- 
nHTTe • n n^HRe • e TJ&e nevi IXd^pd^ Re roti ne n^ 
e Top^«H ii nitoTTe ei iiTnp ^nSie. • ejtiH neT 
co\c\ liuLon • riTiw itdwi THpoT lyione iiuuoit • -xe 

Fol. 44 a ilne MAAORglll- AA^.pnjS.C'Oilll'^e 10 lliw AJiepis.&.Te 

n'5 'se ewe's! ii nenXoxji eT c^tiot • Ileepoitoc 

nop^ • npo n TAJiitTepo ottcok • IleT iti^'xpo 
^n&.'^ Kd»>q € fco\ ^iS nAAdwHifd^ ee Hn • Gnuji^itdi- 
c'lOMi'^e' WTii'spo enn^^eoc* TRiti^p ppo ujiw etieg^* 
Girigevifspo -^e e pott Tlin&.p grHK • iiTHpiAie gn 
OTpiuie eqcA^uje • 
II^^pKAAiige e poit e« ^ocok ottH AxcTb^noiiK rh itSin 
e g^paA' • ui^.pR?5opei K taaor^c • T^^pltp fippe 
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e ic TLiftdwi pcoAie • Gig'se ^.tiepHT jtxn nnoTTe • 
H oTrju.nTAiOKo;)(;^oc gK oiriwC'iwnH • OTn^^peeni*. 
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Fol. 44 6 HeT poeic gii oTutRT'scoiope ujevT^ioiiR e £oirw | e 

iTh TUJidw n uje^eeT • TewoiTe (ye Ktc ottok wiai £!(or 

€ goTTtt e nAA.2^ eT JJjuLbiTr ujd». eneg_' TjAiiTJJiiii 
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ngoTTo • H <^ OTAARTeigwwT H §Ii o-ysi n (3'onc • 
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gn ^oTujH • ite KT iwRc£iTC0TOT 'xe eTitjvujtone it 


nijui • SoiAOiioc *^e -xe eqccooTg^ e goTit cqcooTtt 
2wtf 'xe eqcojoT^ it ttuui • 

*s€ '^tt^w^.c nee n &iip2^£dJUL • -^ni^cooTrTfi e g^p«^i 
€ ntioTTe €T -xoce • ne itT ^.qT^JUlI e Tne aaH | 
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n-xc Aie H oTnpocirXHTOc eTpq'^ oeiK t\iK^ gi 
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MXKti e T&HHTC "Xe COiOTg^ e gOTIt € t£i€ OTHdJUL 

n OTTj^piA. • jk.pi iiAJieeTre -xe qcHg^* -xe cew^.- 
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on G 2^n2we£At.d^ 5in&.Te n-xc tco^Ia € pon • ra.i 
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«€ AA^.p£ neTngHT cgione eTTEfiHTr eir-xHR e feo\ ^ 
€ goTn e nnoTrre • 

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igu^ne na^n neiepo' nTe nReiepo ig(one n^i^^ 
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gTrnneirc nxe^^Rp^.'^iw • epe ngn^c Ji nnoTTe* 
uioTg^ g*^ -xwR eR"^ oToein gJuE novoein ee nn 
nxe nenniC • eRoiRonoAJiei n neRig^^'xe gn oTg^^n • 

IlnoTTe eqe5(^«wpi'^e ra^r n TAAnTigoei*x nneT 
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Foi. 46o eqivge p^.Tq nci^ OT|ndJUL jSjuor* iicc iojlic Jx 

^^ t^iwpjvto jmn neqAAHHUje* m^ *sioop il nR\&.oc 

n Tee^iWdiC^. SS uieTVg^ • eTC nei Siioc we g\- 

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iin^wT qeijjie* Ilnp «jue\ei oTn* e qsi eW e 
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Foi. 46& OTr^Hi5ejuo>n n c&.fie n^ Rpijne 55 nenXoi^icjuoc' 
qK eiVe eRi^n^^^iopei • eiVe en £n TiUHHTe • 

IX^Hn '^ g&.n € poR 35 iULHHne • r^^i i?ivp nevnoTc • 
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*siwcs^HT ' I\.Tp juinTpe giv ^coT • eqgn TjuHHTe n 
cc^oiutev • *se oirnicTOc ne eni».noTq • i».nc(OT55 
•^e on e T^ie R2Kein ^se jun pcajuie gi'2£55 nn^ig^ 
nSiAii^q nciw ne igojunT npiojute* njvi i^qigcone 
3S nomrpon' 

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n neT nHT e •scan 35 AJtHnne • -se enHHn e pon 
«sn eRHHn e neT ^ n55jULd^n • Ott xionon ii} 
n'^js.ixAoni[on] es n^^R ^55 noirnijui • negfioTrp 
'^e qoTong^ e pwuie nixx • Ki.i c*Js>p ^.noR gco 
iw^Heoic • iiir^ nI5judwi ^55 noTrn^ju evTeine n^^i • 
55 n-^sa^^oXoc eqcong^ nee n oTeiiw n toot • 


is.Wjw 2v n«sc '^TOOT line iT&.itgoirTOTr • oT-xe 
juEn €IR^w n*. gHT e Sio\ \ nnjuti^Tf ^.ttco ^tt'so FoI. 47 « 
Ht ngiig^ neon • gn gengfimre iiTe n'xiA.fcoXoc ^51 ^'^ 
noirni.JUi • IX^tco i.q^ neqoTroi gs. Te^gn ivqToXjui^ 
on € nipiw';;e il n-xoeic ^^^TV^a^ i.qo'sneq Jtin 
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uj^KTe nnoTTC TOTnocn nq-^ nd^n nTecj'pHHne 
i5 ne-atpo I — 

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oToi e nec(3'piwgT • aaH TCTrnH'jkHcic 55 nnoTTe • 
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T€I AtiwTOT n gHTR * 

!\pi RAieeire -se eRgHT giooi^R nga^g^ neon • Hk ilne 
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Ktor ng&.g^ neon eneonen -se r(o m^i e fco\ | ii FoI. 48 a 
ndiUjiki n n*. no^e • Tenov (5'e Riju^vgre ii hroti 4^ 


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p \«wA.T iwtl Hg(o£l &.W&. '^AARHTT € t£i€ Itii- 

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£io\ gi TOOTq neooT n&.q | ajir nqewoT ii*wrt&.- FoI. 49 & 

gdjuHR • ciAOT e pon I — 

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At the foot of the page, in a later hand, is the following 
mutilated inscription : 

H- dwMdw niRO'XKiic €R[. . . .]€0 ev 
no\€oc i^noWwnioT [....] io« 

^ Probably = nie\e>.x**^TOC. 

Plate LVIJI. 

(Brit. Mus. MS. Oriental No. 7024. Fol. 496). 




(Brit. Mus. MS. Oriental, No. 6804) 

[Five leaves wanting] 

in the peace of the Father. Amen. ^^^ ^ « 

Now when they had crucified the Saviour, they laid Him 
in a tomb, [and] He rose from the dead upon the third day, 
[and] He carried the soul of the holy man Apa Anania with 
Him into heaven forthwith, and he ate and drank with our 
Saviour at the table of His kingdom. And Joseph^ of 
Arimathea^ made ready for burial the Body of the Son of 
God, and when large quantities of most precious scents and 
unguents had been poured out upon It, he laid It in a new 
sepulchre. Then Death came into Amente ^ saying, ' Where 
is this soul which hath come forth from the body newly ? It 
hath not been brought unto me to Amente. For behold, 

^ *Io)ffrl<p 6.7t6 'ApifJLaOaias, the Senator (/SouXcun;?). See Matt, xxvii. 67 ; 
Mark xv. 43 ; Luke xxiii. 50 ; John xix. 38. According to Solomon of 
Al-Basrah {Book of the Bee, ed. Budge, p. 97) kings were elected from 
among the senators. If one of them committed an offence they used to 
beat his horse with white woollen gloves instead of him. Joseph wa#5 
not a senator by birth, but purchased his dignity. He taught in Galilee 
and Decapolis and was buried in his town of Ramah (p. 109) ; his name 
appears in the list of the Seventy Apostles (p. 113). 

2 This town has been identified with the Ramathaim of 1 Mace. xi. 34, 
which was probably near Lydda. 

' A.xxen.'Te = the old Egyptian word 'Amentet', 

|\^N^ I o I 

^« , which was originally the great Other World on the left bank 

of the Nile ; here, however, it includes the Other World of Palestine. 


I have sought for it for two days, but have not found it. 
What then is [the meaning of] this mighty and wonderful 
thing ? I know not, neither do I know what is [the meaning 
of] this terrible disturbance [which taketh place] this day. 
The whole world, and everything which is therein, is in a 
state of violent commotion. Never before have I known any- 
thing like unto this.^ And Death called his minister and 
said unto him, ' Let us go unto every place, and see if we can 
find this newly dead body, and this new soul which hath 
hidden itself, for I know not whither it hath departed.^ 

Then Death came into the tomb of the Saviour, and he 
found it lighted up with the light of life, and he went into 
the back of the tomb, and seated himself there with his minis- 
ters. Now Abbaton,^ who is Death,^ and Gaios, and Tryphon, | 
Foi. 1 6 and Ophiath, and Phthinon, and Sotomis, and Komphion, who 
are the six sons of Death, wriggled into the tomb of the Son 
of God on their faces in the form of serpents (?),^ wriggling in 
with their great thief in very truth. These robbers and evil- 
doers were lying in wait for the moment wherein the Saviour 
would go down into Amente, so that they might enter with 
Him, and know what it was that He would do. And the 
Saviour made Himself manifest unto them in the form of 
a dead body, in the hinder part of the tomb ; He was lying 
upon the ground in their midst — now it was the second day 
that He was in the heart of the earth — and there was a 
napkin bound round His face, and another one bound round 

* A name derived from the Hebrew word ^illK, the place of annihila- 
tion, the kinj^dom of death ; see Job xxviii. 22 ; Ps. Ixxxviii. 12 ; Prov. 
XV. 11, xxvii. 20. The angel of the abyss is in Rev. ix. 11 said to be 
called in Hebrew 'AfiaSdajv, and in Greek 'AiroWvwv, He was the chief of 
the seventh division of hell. 

2 Death personified, as in Old Egyptian (1 ^ ^v ^ ^^ ^\ ^ 


M5i y , * Death [standeth] before me this day ' (Erman, Gesprach 

eines Lebensmuden, p. 66), and in Hebrew, niO. 

' oeriKoWHRHn , perhaps a corrupt form of OKuX-fiKiov, as Mr. Crum 


His head. Gaze thou thyself, O my Bon, at what His eye doth 
gaze at, how that the sun doth stand still, and doth not rise 
upon the earth, for He hath covered His face with a napkin. 

And Death said unto his son, that is to say, the Pestilence 
(or. Plague), ' Hath this soul which hath died recently been 
brought unto thee to Amente ? Hath any one brought it to 
thy mind, (or, hath any one mentioned it) to thee ? Hast 
thou numbered it in the great number ? Shew me, for I am 
disturbed greatly by this terrible quaking, and I do not know 
what hath happened this day. The place here hath quaked 
under me, the atmosphere hath been agitated, the foundations 
of the heavens are disturbed, the hours have been shortened, 
the nights are put out of course, the days have lengthened [ 

' Fol. 2 a 

[The breaks which occur in the text of the next eleven lines 
make it impossible to give a connected translation of the rest 
of the speech of Death. It seems, however, that Death goes 
on to complain that the door-keepers of Hell have ceased to 
guard the doors, that the fires have become extinguished, that 
Gehenna has gone cold, that the servants, and ministers, and 
envoys of Hell are unoccupied, that the angels thereof are 
scattered abroad, and that his power has passed into the 
hands of strangers (?).] 

Addressing the dead body of Jesus Death saith, ' Who art 
Thou ?' ' What art Thou ?' ' [There is none] stronger than 
Thou.' ' Thou hast disturbed me exceedingly.* ' I who am 
wont to destroy every one [hast Thou] destroyed. And now 
behold, I do not know what Thou art in this form.' 

Then Jesus removed the napkin which was on His face, 
and He looked in the face of Death, and laughed at him. 
Now as Death gazed on the Saviour as He was laughing at 
him, he became greatly disturbed ; and he fled away back, and 
fell down upon the earth, with his six sons. And again Death 
rose up, and walked towards the dead body of Jesus, and he 


was greatly afraid and trembled and shook ; now his little 
ones went away back. And again Jesus looked in the face of 
Death, and laughed. And again Death said unto Him, 
' Who art Thou ? Shew me. Is it possible that Thou art the 
first-born of the Father, the Holy Lamb ? Surely Thou art 

not He ! I know Thee ' 

Fol. 2 & [Breaks in the text again interrupt the sense, and the 
words which remain suggest that Death believes that he has 
found out to whom the dead body belongs, for he says] : 

' I know Who Thou art ; Thou art He to Whom those who 
are in Amente cry out, saying : '^ O thou Good God, Merciful 
and Compassionate, have mercy upon us who are shut up in 
prison. Send Thou to us Thy beloved Son, so that He may 
shew compassion upon us, and be merciful unto us. Do this, 
O God, and take us into Thy kingdom.^^ Tell me. Who art 

Thou? For Thou art not that I should be 

ashamed before it. Thou art not a mighty man that I should 
hold Thee in fear. And Thou art not an old man that I 
should be ashamed before Thee because of Thy honourable 
grey hairs, and Thou art not a child that I should be ashamed 
before Thee because of Thy tender years, and Thou art not a 
person whose life hath been brief that I should be ashamed 
because of Thy tender age, and Thou art not a bridegroom 
that I should be in fear of Thy bridal state. Of such as 
these I am master.' 

These things did Death say to the dead body of the Son of 
God, and he certainly did not know that It was the Great 
King, our Saviour, Who was more (i.e. greater) than all the 
kings upon the earth, and Who had come to us out of heaven, 
and had given us life again. For he had said, ^ Thou art not 
a mighty man,' but he did not know that the dead body was 

the Power which was stablished firmly , and that It 

had come in littleness for our salvation. He was not a mere 
child, [but had arrived] at manhood, for the sake of the 
[world ?]. I 


[Here there is another break in the text, and we have the Fol. Za 
following fragments of lines : ' He passed thirty years ' ; ' in 
the world until He received baptism ^ ; ' He gave us His [holy 
Body and His] precious Blood '. &c. Death then looked again 
in the face of Jesus, and said, '"Who art Thou that laughest? 

I ask, I speak six sons. Tell me, 

.... that we may cease to quake.' The text continues : — ] 

Wherefore dost Thou refuse to answer me in this manner ? 
Behold, it is two days since a token came to me, saying, 
' Watch over thyself, permit none to rob thee,' for I keep this 
voice in my memory ; but behold, Thou humblest me, and dost 
make a mock of me. I will not depart from Thee, but I will 
cleave unto Thee until thou makest Thyself manifest, and 
declarest Who Thou art. Now I am absolutely all-powerful 
in my might, and Thou wilt never be able to deceive me. 

And these were the things which the angel Abbaton, who 

is Death, spake unto the dead body of the Son of God. Then 

the Saviour, the Living One, I3clU/ went up into the 

^ A name which is often found in magical papyri, and which was used 
by the Gnostics and others as a word of power. Originally it seems to 
have been intended to represent rT", or mn"', the God of the Hebrews, as 
Diodorus says (i. 94) ; but by many of those who had it cut on amulets 
and written in magical texts it was regarded as the name of the Supreme 
Being, whose symbol was the sun. On Gnostic amulets the name I^UI 
is associated with figures of various kinds. Thus on Brit. Mus. G. 235 
it is cut on the shield which is carried in the left hand of the god 
Abrasax, who appears in the form of a cock-headed man, with legs 
terminating in serpents, holding aloft a whip in his right hand. On 
G. 44 (reverse) Abrasax stands in a chariot which is being drawn by 
two serpents. Above the serpents are the magical symbols -^il and 
the name ICX^UI, and on the bevelled edge is cut ABPACA3E. On 
G. 151 lad is seen standing on a lion ; he has the body of a hawk with two 
pairs of wings, and human head, arms, hands, and feet. In each hand he 
holds a sceptre. On the reverse is the figure of a goddess standing on a 
lion, and above her are the names I^LUI C3cR3lUI0. On G. 12 I^lUI 
is seen in the form which Horus has on the front of the Metternich stele 
(ed. Gol^nischeflf, Plate I), and on some of the so-called ' cippi ' of Horus, 
For other examples see King, The Gnostics, Frontispiece and Plates III, 
IV, and VI ; and Matter, Histoire du Gnosticisme, Paris, 1828, Plate IX, 
In the last-named example the god who is figured as IC\.III is Jupiter. 


mighty chariot of the Cherubim, and the whole of it was fire, 
and it shot forth rays of the [light] of life. And there was 
a mighty multitude of angels and archangels [standing] by 
the door of the tomb, and the Cherubim, and the Seraphim, 
and the Four and Twenty Elders,^ and the Powers, and multi- 
Fol. 8 b tudes [of angels which no man could number] 

[The second halves of the next nine lines are wanting, but 
it is clear from the words which remain that this portion of 
the text described the destruction which Jesus wrought in 
Amente. He broke in pieces the doors, and smashed their 
bolts, and dragged away and destroyed the door-posts and 
frames. He overthrew the blazing furnaces of brass and ex- 
tinguished their fires, and, removing everything from Amente, 
left it like a desert. He put in fetters ^ the ^ shameless one' 
(n^wTUjine) and bound the ministers of Satan; He also 
bound a fiend whose name is wanting, and He tied up the 
devil called Melkhir with an iron chain. The text then 
continues : — ] 

So Jesus went down [into Amente, and] scattered [the 
fiends], and cast chains on the Devil, and redeemed Adam 
and all his sons; He delivered man, and He shewed compas- 
sion upon His own image ; He set free all creation, and all the 
world, and He treated with healing medicine the wound which 
the Enemy had inflicted on His Son. He brought back into 
His fold the sheep which had gone astray — He the holy and 
faithful Shepherd. And He brought back Adam again to 
the state wherein he was at first, and forgave them (i.e. his 
sons) their sins. In peace. Amen. 

In the Book of the Resurrection herein translated the god whose name is 
applied to Jesus is Harpokrates, or, Horus the Child. 

1 See Rev. iv. 4 ; v. 8, 14 ; xix. 4. According to the Book of the Bee (p. 9), 
the angels consist of nine classes and three orders : 1. Upper Order, 
Cherubim, Seraphim, and Thrones. 2. Middle Ordet; Lords, Powers, and 
Rulers. 3. Lower Order, Principalities, Archangels, and Angels. And see 
Col. i. 16. 

2 See Lacau's text, p. 43. 



Then the Saviour turned to the man who had betrayed 
Him, that is to say, to Judas Iscariot, and He said unto him, 
' Tell Me, Judas, in what way didst thou profit by betraying 
Me, [thy Lord,] to the Jewish dogs? Assuredly I only 
endured sufferings of all kinds in order to fulfil [the will] 
of My Father, and to redeem [and set free] My creatures 
which I had fashioned. As for thee, woe be unto thee, with 
twofold woes/ 

[Here there is a break of three or four lines in the text. 
According to M. Lacau's fragments the missing words which 
follow 'twofold woes' are something like 'and rebukings in- 
numerable, and cursings most terrible. Moreover, the lot of 
Judas is with his father the Devil *. The text continues : — ] 

[His name (i. e. Judas's) hath been blotted out] from the Book Fol. 4 a 
of Life, his name hath been removed from the [roll] of the 
Saints, his inheritance hath been taken away from among the 
living, his tablet hath been broken in pieces, the oil of his jar 
hath been poured away to waste, his garment hath been rent 
asunder, Satan hath entered into judgement with him, and he 
hath come forth condemned utterly, his bishopric hath been 
taken out of his hands, his crown hath been snatched away, 
strangers have seized upon the [fruits of] his labours speedily, 
he is arrayed in cursing as with a garment, he is poured out 
like water, his glorious apparel hath been snatched away from 
him, the light of his lamp hath been extinguished, his house 
hath been left a desert, his day was shortened and the period of 
his life was diminished, and was without permanence. Suffering 
came upon him, the light departed and left him, and darkness 
came upon him, the worm inherited his substance, lice covered 
him over like a garment. The angels who are in the train 
of the Lord hurled him down headlong,^ his tongue hath 
been cut out, the light in his eye hath been destroyed, the 
hair of his head hath been plucked out. His mouth was 
filled (?) with thirty snakes so that they might devour him, 

1 Break in Lacau's text. 


Fol. 4&and these were their names: — 1st, Remoteness from [God]; 

2nd, Evil jealousy ; 3rd, ; 4th, ; 

5th, Envy ; 6th, Want of compassion ; 7th, Haughtiness of 
heart; 8th, Constant strife; 9th, Vain chatter; 10th, 

; 11th, Slander; 12th, Hypocrisy; 13th, 

; 14th, ; 15th, Gluttony; 16th, 

Cursing; 17th, Wrath ; 18th, Treachery; 19th, Leading 
[men] astray; 20th, The lying tongue; 21st, Arrogance; 
22nd, Contempt ; 23rd, Falsehood ; 24th, Insidiousness ; 
25th, Want of sense ; 26th, Carelessness ; 27th, Stubbornness 
in respect of the truth; 28th, Cunning; 29th, Excessive 
greed ; 30th, Godlessness. These are the thirty snakes [which 
were sent] to devour Judas Iscariot. These are the thirty 

Fol. 5 a [Here there is a break in the text, and two or three 
complete lines and portions of several others are wanting. 
The words which are preserved mention the Jews, and state 
that Judas received something in his face, that he was cast 
forth into outer darkness, that he shall never more be 
remembered, that none shall enquire after him, and that he 
shall never, never more be had in remembrance. The text 
continues : — ] 

These are the curses which the Saviour ^ pronounced upon 
Judas in Amente. Now the Saviour rose from the dead on 
the third day. And Abbaton, who is Death, rose up, and 
did not see the dead body of Jesus the Son of God, Who 
spake with him. And he said to his son the Pestilence, 
'Make haste, get thee down into Amente, and take care to 
protect thyself thoroughly well. Shut tight the doors of 
Amente, until I can discover who it is that hath deceived me 
when I knew [it] not. For we would have talked with him, 
but he hid himself from us. Peradventure he is the Son of 
God HimsCif, Who destroyeth all men. And as for this 

1 Lacau's text, p. 45. 


being, I have not found a way to overcome him, neither have 
my six sons.' 

Then Death went into Amente, and his six sons were with 
him, and he found the place swept bare, and it was like unto 
a desert, and there was not one soul therein. All the doors 
thereof were smashed in pieces, and the door-frames were 
thrust out of their places, their bolts were shattered, and the 
brazen fiery furnaces had been ovei-thrown. Nothing what- 
soever was found in that place except three voices [which Fol. 5 b 
cried out in fear, and with fearful screams, and were full 
of anguish of heart] and trouble, and suffering. In [that] 
place there was weeping and gnashing of teeth ; it was 
a place of sighing and trouble, and there was there the worm 
which never sleepeth.^ Woe be unto them ! 

And [meanwhile] the angels were singing the hymn of 
blessing which the Seraphim are wont to sing at the hour 
of dawn on the Lord's Day over His Body and His Blood. 
And early in the morning of the Lord's Day, whilst [it was] 
still [dark], the holy women came forth to the tomb, [and 
their names are these] : Mary Magdalene,^ and Mary the 
mother of James,^ whom [Jesus] had delivered out of the 
hand of Satan, and Salome * the temptress, and Mary ^ who 
ministered [unto Him], and Martha^ [her] sister, and 
Susannah/ the wife of Khousa, the steward of Herod, who 
had refused to share his bed, and Berenice, the fountain of 

^ An allusion to Isa. Ixvi. 24 and Mark ix. 44, 46, 48. 

* i.e. Mary of Magdala, John xix. 25, xx. 1, 11-18. Magdala was 
probably a village near the Lake of Tiberias. 

' i.e. the mother of James the Less and Joses. See Matt, xxvii. 56, 61 ; 
Mark xv. 40, xvi. 1 ; Luke xxiv. 10. 

< Mark xv. 40, xvi. 1. She was, perhaps, the wife of Zebedee, and the 
mother of James and John. 

5 Luke X. 38-42. 

• Luke X. 38 ; John xi. 1, xii. 2. 

■^ See Luke viii. 3, where however the wife of Herod's steward is said 
to be Joanna, ^lojavva ywij Xov^a (viTponov 'HpwSov, The name Joanna 
has probably dropped out of our Coptic text. 


whose blood [Jesus] had stopped for her in Capernaum/ and 
Leah, the widow, whose son God had raised from the dead 
[in Nain],2 and the woman who was a sinner, unto whom the 
Saviour said, ' Thy sins, which are many, are remitted unto 
thee; go in peace.' ^ [These women] were standing in the 
garden of Philogenes, the gardener, whose son the Saviour 
had healed, and Simon, at the time when He was coming 
down from the Mount of Olives/ and all His Apostles. 

And Mary said unto Philogenes, 'If thou art really he 
[I know thee].' Philogenes said unto her, 'Thou art Mary, 
the mother of Thaiikahari[amath]/ the interpretation of 
which is ' the joy, the blessing, and [the gladness] \ Mary 
Fol. 6 a said unto him, ' [If it be thou who hast taken away the 
Body of my Lord, tell] me where thou hast laid It, and 
I myself will carry It away.'^ Philogenes said unto her, 
' O my sister, what is [the meaning of] these words which 
thou speakest, O thou holy Virgin, the mother of the Christ ? 
For at the moment when the Jews crucified Jesus, they set 
out seeking a safe sepulchre wherein they might lay Him, so 
that His disciples might not come and carry Him away 
secretly by night. And I said unto them, * There is a tomb 
quite close to my vegetable garden, carry Him thither and 
lay Him in it, and I myself will keep watch over it. Now 
I thought in my heart saying: When the Jews have gone 
away [from the tomb] and have entered their houses, I will 
go into the tomb of my Lord, and I will carry Him away, 
and I will give Him spices, and a large quantity of sweet- 
smelling unguents. And [the Jews] brought Him, and laid 
Him in the tomb, and they set a seal upon it, and they 
departed to their houses. Now in the middle of the night 
I rose up, and I went to the door of the tomb of my Lord, 

' See Matt. ix. 20-22 ; Mark v. 25-34 ; Luke viii. 43-48. 
^ Luke vii. 11. ^ Luke vii. 47. 

* Compare Luke ix. B7-i2 or xxii. 50, 51. 

^ John XX. 15 €1 ail k^aaraaas avrov, eiire fioi nod avrov (OrjKas, xayw 
avrbv dpSi. 


and I found all the armies of the angelic host drawn up 
there. In the first row were the Cherubim, who were twelve 
thousand in number. In the second row were the Seraphim, 
who were thirteen thousand in number. In the third row 
were the Powers, who were twenty thousand in number. In 
the fourth row were the Virgins, who were thirty thousand 
in number. And thousands of thousands [of angels] were 
round about it, and tens of thousands of tens of thousands 
were [the angels] who were gathered together to it. And 
there was a great chariot standing there, and it was formed 
of fire [which sent forth bright flames]. And there were also 
there twelve [Virgins, who stood upon the fiery chariot], Fol. 6 b 
and they were singing hymns in the language of the 
Cherubim, who all made answer unto them, ^' Amen. Halle- 
lujah I " Moreover, I saw the seven firmaments [open] one 
beyond the other. And the Father came forth out of the 
height with His tabernacle of light, and He came to the tomb 
of the Saviour, and raised Him up from the dead. All these 
glorious things did I see, O my sister Mary. Moreover, 
I saw Peter there, the great interpreter of Jesus, [and had he 
not] laid hold upon me, and helped me, I must have fallen 
into despair and died by reason of [these great] mysteries, 
and this great glory which I saw. O Mary, my sister, what 
shall I do until I enter that place ? ' These were the things 
which Philogenes spake unto Mary. 

And the Saviour appeared in their presence mounted upon 
the chariot of the Father of the Universe, and He cried out 
in the language of His Godhead, saying, 'Mari Khar 
Martath,' whereof the interpretation is, ' Mary, the mother 
of the Son of God.' Then Mary, who knew the interpreta- 
tion of the words, said, 'Hramboune^ Kathiathari Mioth,' 
whereof the interpretation is, ' The Son of the Almighty, and 
the Master, and my Son/ And He said unto her, ' Hail, My 

* Compare John xx. 16 <XTpa<ptiaa iKfivrj \4yu air^ 'EPpaiari, 'Fafifiowi 


mother. Hail^ My holy ark. Hail, thou who hast sustained 
the life of the whole world. Hail, My holy garment, wherein 
I arrayed Myself. Hail, My water-pot, which is full of holy 
water. Hail, My mother. My house. My place of abode. 
Hail, My mother. My city. My place of refuge. [Hail, thou 
who hast received in thyself the Seven Aeons in one com- 

Fol. 7 a position. Hail, thou who art the table which is set in the 
Paradise of the seventh heaven, the name of which is 
'' Khomthomakh ", [that is to say],] the whole of Paradise 
is glad because of her. I say unto thee, O My mother, " He 
who loveth thee loveth life.'' Hail, thou who didst sustain 
the Life of the Universe in thy womb. O My mother, 
[go thou] and say unto My brethren [that I have risen from 
the dead]. Say thou unto them: [I shall] go [unto My 
Father], Who is your Father, and unto My God and Lord, 
Who is your Lord. Keep in remembrance all our words 
which I have spoken unto you. For I will come to you at 
the hour of dawn to-morrow morning, which is also the hour 
wherein I am wont to stretch out My right hand of light, 
when the sun riseth upon the earth, and when also I am wont 
to shake out My spiritual garments, and to take My seat on 
the right hand of My Father, and when the dew of the 
Paradise of the seventh heaven descendeth upon the whole 
earth, which becometh drunk therewith, and yieldeth the 
fruits of life. I will come to you at that hour, and I will 
give unto you My peace which I have received from My holy 
Father. And He gave it to Me, and I brought it into the 
world, and I will give it unto you My disciples [and unto] 
every one who shall believe in My name, and [in the name of] 
Mary My mother, the Virgin in very truth. My spiritual 
womb. My treasure of pearl, the ark [of the salvation] of the 
sons of Adam, who sustained the Body of the Son of God, 
and the Blood of Him that indeed took away the sin of the 
world, the light of [our] 

Fol. 7 b [Here there is a break of two lines at least] 


Then the Saviour, the Life, our salvation, our King* .... 

our Helper, our [Hope], opened His mouth and 

cried out, saying : * [Thou shalt take thy seat] in My king- 
dom in blessing/ [O my brethren] the Apostles, believe me, 
[I Bartholomew,] the Apostle of Jesus, saw the Son of God, 
standing upon the chariot of the Cherubim. And round and 
about Him there were standing thousands of thousands of 
Archangels, and thousands of thousands of the Cherubim, 
and tens of thousands of tens of thousands of the Sera- 
phim, and tens of thousands of tens of thousands of the 
Powers, and their heads were bowed, and they made answer 
to the blessing, saying, 'Amen, Hallelujah,^ to that which 
the Son did speak with His mouth to Mary. Then our 
Saviour stretched out His right hand, which was full of 
blessing, and He blessed the womb of Mary His mother. 
I saw the heavens open together, and the Seven Firmaments 
were opened. I saw a man of light shining brightly, like 
unto a pearl, upon whom it would be impossible to make 
any man look. And [I saw] also a hand of fire which was 
of the colour of snow, and it rested upon the belly of Mary 
and [upon her] breast. Now this hand was the hand of the 
Father, and the right hand of the Son, and the right hand of 
the Holy Ghost. And He blessed [the womb of Mary and 

[Break of six and a half lines] Fol. 8 a 

and all [the angels said ' Amen\ [And He said], ' They shall 

call thee the 'fountain of life^ blood of God . . 

[Amen.] Hallelujah. And He made to drink the 

sinless. Amen. Hallelujah the Powers 

of heaven because of her fruit. Hallelujah. Thou 

shalt be called [in heaven] the ' Pearl of the Father \ and men 
call thee upon earth, ' She who brought forth God ' and ' our 
salvation ^ The blessing of the Father shall be with thee 
always. Amen. Hallelujah. The might of the Son shall 


overshadow thee. Amen. Hallelujah. The joy of the 

Holy Spirit shall continue to remain with thee at all times. 

Amen. Hallelujah. And when thou shalt come forth from 

the" body I Myself will come with My Father, and Michael, 

and all the angels, and thou shalt be with Us in My kingdom. 

And over thy body I will make the Cherubim, having a sword 

of fire, to keep watch, and twelve hundred angels also shall 

watch over it until the day of My appearance, and of My 


Fol. 8 b [These were the things which the Saviour spake unto 

Mary His mother. And Mary departed and made known 

to the Apostles that the Lord had risen from the dead, and 

had said to her, * Come ye to] Galilee [at dawn to-morrow], 

and I will give unto you My peace [which My Father] gave 

unto Me as I came into the world.^ [Then] Mary [came and 

found the Apostles about to offer up the Offering], the Body 

and the Blood of Christ, and Mary [partook of the sacrifice] 

with them. [Then] the great bishop [said], .... 

O Mary, thou art the first [among women] the angel 

brought Him out of thy until thou didst give 

birth to Him on the earth. He chose us to be His disciples. 

And thou also wast the first unto whom He shewed Himself, 

as He was departing to His Father. O blessed be the womb 

which thou didst hold in thyself until thou didst produce for 

us the King of Glory/ 

And all the Apostles rejoiced with exceedingly great joy 

when they heard from Mary His mother that the Lord had 

risen from the dead. Now the Saviour went away to 

ascend into the heavens, having mounted the chariot of the 

Father of the Universe, and the whole of the captivity of 

the sons of Adam followed after Him, after the manner of a 

king who hath waged war successfully, and hath vanquished 

his enemy, and hath captured large booty. And thou shalt 

find it for the sake of His men whom He had 

Fol. 9a [redeemed], 

[One line wanting] 


[And as] the Saviour Jesus our Lord went on His way He 

and the angels were going with Him, the 

whole world from their sins ; and the Seraphim were singing 
hymns to Him until He reached the seventh heaven. And 
moreover [there was] the tabernacle of the Father, which cannot 
be described. And the Father, Who was upon His throne, 
saluted His beloved Son, and He placed upon His head the 
great crown of glory and blessing, which illumined the whole 
world with brilliant light at that moment. O my brethren 
the Apostles, believe me Bartholomew the Apostle [of Jesus], 
if I were to undertake to describe in the smallest manner the 
works which took place at the moment when the Father 
placed the crown on the head of His Son, I should not be 
able to write them down in all the time which I shall pass on 
the earth. Not only this, but do not let this book come into 
the hand of any man who is an unbeliever and a heretic. 
Behold, [this] is the seventh time that I have commanded 
thee, O my son Thaddaeus, concerning these mysteries. Reveal 
not thou them to any impure man, but keep them safely. 
For I [give thanks] unto our Saviour Who made Michael to 
remain continually with me, until I saw these mysteries. 

[Here is a break of one or two lines.] Fol. 9 b 

For I have not the power to [invent things] of this kind. 
For what I saw [took place] on the fifteenth day of [the 

month] Parmoute, at during Pentecost, in peace 

[And when] the Father placed the crown upon the 

head of His beloved Son, He said unto Him — now all [the 
hosts of the angels] were listening — 'Peace be unto Thee 

for Thou art the King of [Peace], and [Thou 

art made perfect] by the Will of Thy Father.' And He said 
unto the angels, * Sing ye joyfully glorious hymns of every 
kind to My Son, for this is the day of joy, this is the day of 
gladness, this is the day of exultation, the day of happiness, 
the day of immortality, the day of brightness, the day of 



freedom unto salvation, the day of the remission of sin. For 
this is the day of My Son, Who is the Lord of you all, 
the Redeemer of the whole world from their sins/ And the 
Father also said unto Him, ' Come, sit Thou down upon My 
right hand, My beloved Son, and I will give Thee My blessing, 
My beloved Son, on Whom hath been My desire. I am Thy 
Father, and there is no other god besides Thee in heaven and 
in the earth. I will set Thine enemies beneath Thy feet, and 
Thou shalt reign from the wood of the Cross 

Fol. 10 a [Break of at least two and a half lines] 

shall abide for ever My beloved Son, . . 

through My blessing. Thou art the 

Thou art the Strength Thou art the Bride- 
groom. Thou art the the Father. Thou 

art the Thou art the Holy Paraclete. Amen.^ 

to the Father of [mercy]. Sit Thou upon the throne of 

the pearl of light.' 

I saw also the Saviour sitting on the right hand of His 
Father, and thousands of thousands of Archangels, and of 
the Cherubim, and of the Seraphim, and of the Powers, and 
of the Dominions, and the Twelve Virtues of the Holy Spirit, 
and the Four and Twenty Elders, and the Seven Aeons, and 
the Patriarchs, and the Prophets, and all the Righteous, 
advanced all together, and they worshipped the Son of God, 
saying, ' He is holy. He is holy. He is holy, the King, the 
Son of God, the Son of the King, and His Good Father, and 
the Holy Spirit. The earth is full of the mercy of the Lord 
and His lovingkindness, and He hath delivered the man 
whom He hath made. He hath forgiven his sins, and the 

sins' of all his children. In peace. Amen 

and his children. 
Fol. 10 b [Break of one or two lines.] 

* q5 =90 + 9, and ges^AXHH = 1 + 40 + 8 + 50 (for g has no numerical 
value) = 99 ; therefore q^5 = Amen. 


* Glory be unto Thee, O Holy Spirit all His 

blessing. Amen. 

' [Glory be unto Thee] Thou art the Shepherd 

of the sheep of life. Amen. Thou art the 

Again, Thou art He Who did redeem 

of all His blessing. Amen. [Thou art He] of 

life. Amen. 

' Glory be to Thee Amen. 

' Glory be to Thee 

' Glory be to Thee, Propitiator. Amen. 

' Glory be to Thee, Undying One. Amen. 

^ Glory be to Thee, King of Peace. Amen. 

' Glory be to Thee, Who wast not born. Amen. 

' Glory be to Thee, the Incorruptible. Amen. 

' Glory be to Thee, King of Gloiy. Amen. 

' Glory be to Thee, the Head of the Universe. Amen. 

' Glory be to Thee, Holy and Perfect One. Amen. 

' Glory be to Thee, Thou Treasury of Glory. Amen. 

' Glory be to Thee, Thou true Light. Amen. 

' Glory be to Thee, Deliverer of the Universe. Amen. 

' Glory be to Thee, Thou Who art indeed the Good One. 

' Glory be to Thee, Alpha of the Universe. Amen. 

* Glory be to Thee, Life of the Universe. Amen. O Sweet 
Name. Amen. O Thou Who art at the head of the Uni- 
verse. Amen. [Thou] Beginning [and] End of everything. 

The First Hymn of the Angels which all the Saints 


The Son of God forgave the sins of the whole world. In 
peace. Amen. 

* Literally * said *. 


Foi. lia [The Second Hymn of the Angels] re- 
joicing (?) 
' Amen. 

' Glory be to Thee, the Shepherd. Amen 

' Glory be to Thee Amen. 

' Glory be to Thee, Steward o£ the Father, Jesus. Amen. 

* Glory be to Thee, Light-giver, Jesus. Amen. 

' Glory be to Thee o£ Life (?). Amen. 

' Glory be to Thee, Apparel of the [Saints ?]. Amen. 

'Glory be to Thee, Shelterer of those who are [needy]. 

' Glory be to Thee, the of those who are 

Jesus. Amen. 

' Glory be to Thee, O true Bridegroom, Jesus. Amen. 

' Glory be to Thee salvation, Jesus. Amen. 

' Glory be to Thee, Thou Blessing of Sabaoth, Jesus. Amen. 

' Glory be to Thee, Thou Joy of the Ages, Jesus. Amen. 

* Glory be to Thee, Exultation of Eloi, Jesus. Amen.' 
And again with all his sons. ' In peace. Amen. Come 

ye to the joy of our King. Amen. Let the angels come, one 
by one with fruit, and let them all rejoice over the forgive- 
ness of Adam and all his sons, for he hath been brought back 
to his former estate, [and he is] as he was at first. In peace. 

The Third Hymn of the Angels. In peace. Amen. 

Then the Father commanded them to bring Adam into 
the midst, and Eve, his wife. And straightway Michael 
went to Paradise, and brought back Adam and Eve, and he 
set them in the presence of the Father. Now Adam was 
four score cubits in height,^ and Eve was fifty cubits. 

* Hebrew tradition states that, when in a state of innocence, Adam's 
body reached from earth to heaven ; after Adam had sinned, his stature 
was shortened by God. The Muslims say that Adam was as tall as a 
high palm-tree, and that Eve's body was so long that when her head lay 
on one hill near Mecca, her knees rested on two other hills in the plain. 


Believe me, my brethren the Apostles, I Bartholomew, 
an Apostle [of Jesus], never, from the time when I was born 
into the world, have I seen the image of any man which 
resembled the image of Adam, either in heaven, or upon 
the earth. 

[Break of one line.] yo\. li 

There was a girdle of pearls [round about his loins], 

and a great multitude of angels [were singing to 

him] songs of heaven. [Rays of light shot] forth out of 

[his] eyes of diamonds which were like unto [the splendour] 

that I saw in the tabernacle of the Father. And characters 

and signs were written upon his forehead, the which flesh 

and blood were unable [to read]. And the Name[s] of the 

Father, and the Son, and the Holy Spirit were written upon 

his body in seven [symbolic signs ?]. And the thongs of the 

sandals which were on the feet of the father shone brighter 

than the sun and the moon twice seven times. Eve herself 

was adorned with the adornments of the Holy Spirit, and 

the Powers and the Virgins sang hymns to her in the 

celestial language, calling her 'Zoe^, the mother of all the 


And the Father answered [and said], ' Adam, My son, 

although thou didst thrust My commandment behind thee, 

because of thy wife, and didst not keep it, behold, Jesus 

My Son Himself hath suffered all these pains; thy sins 

shall be forgiven to thee, and thou, even thou, shalt be a son 

to Me even as He is. And as for Mary, in whom My Son 

sojourned, with her Eve shall be a mother in My kingdom.' 

And the Father answered and said unto all the angel-host, 

'Let them come with their sweet tidings, and with their 

sweet odours, and lay them down before Me, because I am 

See the passages quoted in Eisenmenger, Ent. Jud., sub Adam and Eve. 
For Syrian legends about the formation of Adam see Book of the Bee (ed. 
Budge), pp. 15 ff.; The Cave of Treasures in Brit. Mus. Add. 25876, 
fol. 4 b ff. ; and Bezold, Schatzhohle, pp. 8 and 4. Many curious legends 
are collected by Malan, The Book qfAdam and Eve^ pp. 214 fC 


again at peace with My own image.' Then Michael [sang] 
this hymn for Adam at that time 

Fol. 12 a [Break of two lines] 

in peace. Amen. . . . [and his] glad tidings. 

Amen. Raphael [and his] Amen and 

his fruit. Amen and his lighted lamp. Amen. 

and the holy oil. Amen. Asouel with [his] 

Amen. Aphouel with his psaltery. Amen 

with his robe. Amen with his virginity. Amen. 

Harmosiel with the trumpet of the Spirit. Amen. Sareiou[el] 
with his sweet scent. Amen. Kadiel with his drum. Amen. 
Uriel with the light of the sun. Amen. These are the 
angels of light. 'Come ye to the joy of our King Jesus. 
Amen. We all rejoice over the forgiveness of Adam and all 
his sons. In peace. Amen. Hallelujah.^ 

The Fourth Hymn of the Angels. 

' We bless Thee, O King of the Ages. Amen. We bless 
Thee, O Thou Who art incomprehensible. Amen. El, £l, 
Abba, King. Amen. Abriath the Redeemer Who liveth. 
Amen. Thou Who art our Life-giver. Amen. Thou Who 
art the fulfilment of all things. Amen.' 

The Fifth Hymn of the Angels who were ascribing 


Ghost. Amen. 

'Bless us, O Father. Amen. Bless us, O Son. Amen. 

Bless us, O Holy Spirit. Amen. Let Paradise say with us 

'* Amen '*. Let the Cherubim say with us ''Amen '\ Let 

Fol. 12 b [the Seraphim say with us " Amen '^] Let those who dwell 

in the heavens say [with us] *' Amen *\ Let the Virgins say 

with us "Amen". Remember us, O [our] 

[and] our for Thou art the Object of our glori- 


lyings, and our Pride, and our Salvation, and our Life, and 

our Refuge, and our , and our Helper, our 

Strength, and our [Redeemer], May His mercy be upon 
every one. Amen. Hallelujah.' 

The Sixth Hymn op the Angels. 

Then when Adam saw the great honour and this gift which 
was to be to him and to all his sons, namely that the Son 
of God had forgiven them their sins, he sang this hymn, 
saying, ' I will ascribe blessing to God Who hath remembered 
me. O ye Angels of joy, come ye, and rejoice with me, for 
the Son of God hath set me free. He hath delivered me and 
my wife, and He hath saved me and all my sons also. O all 
ye righteous who are on the earth, come ye, and make 
rejoicing with me, for Christ, the Son of God, hath made me 
to be without sin. This is the day, and this is the hour of 
joy, for which (?) my father Michael the Archangel, and all 
the Angel-host made entreaty on behalf of all my seed until 
God, the Almighty, had compassion upon me and upon all 
my sons, and made peace with my clay, the which He had 
fashioned. For this is His form and image. In peace/ 

And Michael, and Gabriel, and Raphael, and [Aso]uel, and 

Sarouphouel, [and , and ], his six 

fellow [Archangels], cast themselves down, and worshipped 
the Father, and [the Son, and the Holy Ghost, saying] . . . 

[Break of two or three lines] Fol. 13 a 

God. Thou didst have compassion 

Adam also Thou didst save (?) 

the way of salvation. Amen Adam in the joy 

of thy King Jesus. Amen for thy sake until He 

should deliver all In peace. Amen. 


The Eighth Hymn of Adam, the form of God, Who 
IS Most High. In peace. Amen. Hallelujah. 

And there came also the righteous whom Adam had invited 
to come and rejoice with him in gladness, and these were 
they : The first was Abraham, the companion of God, and 
Isaac, who was without sin, and Jacob the saint of the 
Almighty, and Job the patient, and Moses the Arch-prophet, 
and Noah the righteous man, and all the righteous who had 
performed the will of God. And they all saluted Adam, and 
they worshipped him, saying, * Blessed art thou, O Adam, 
for Jesus Christ hath forgiven thee thy sins, and to us also, 
thy sons, hath He given freedom. Amen.' 

Then all the righteous rejoiced and were glad, and they 
ascribed blessing to God, saying, 'All the righteous shall 
shine in the kingdom of their Father seven times brighter 

than the sun. The light of the righteous 

shall shine before them 

Fo*-136 [Break of one line] 

all the who have pleased God the living, 

the Body and the Blood whereof all partake 

.... sins. Glory be to Thee, Jesus our King. Glory be to 
Thee, Jesus, the True Bridegroom. Glory be to Thee, O . . . 
Glory be to Thee, Jesus, the Father of all souls.* 

And when the righteous had finished [singing] their hymn, 
they departed and went into the city [the heavenly Jerusa- 
lem], wherein they abide always, [and wherein they shall be] 
for ever. Amen. And to all the angels also, when they had 
finished [singing] their hymn, and had [said] their Amen, 
the Father gave His peace, and dismissed them, and each 
one went to the place over which he had rule. In peace. 

These are the hymns which the angels sang when they 
were all gathered together, and when all of them were 
rejoicing because the Son of God had risen from the dead. 


and had redeemed the captivity of the sons of Adam, and had 
taken them into heaven, and had made them gifts to His 
Father. In great peace, for ever and ever. Amen. 

Then the Father set Adam at the Gate of Life, so that he 
might be the first to salute all the righteous as they were 
entering into Jerusalem, the city of Christ. And He stationed 
Eve over all the women who had done the will of God, that 
she might be the first to salute them as they entered the city 
of Christ 

[Break of two lines] PoLUa 

O my brethren the Apostles, I have told you concerning 
the mysteries which I have seen ; rejoice ye because of the 
forgiveness of sins which our Saviour hath [bestowed upon 
Adam] and upon all his sons. And [all] the Apostles 
[answered Bartholomew and said, 'It is seemly so to do], 
O our beloved brother Bartholomew, [thou treasury] of the 

mysteries of Christ. Verily, worthy of the things 

which the Son of God [hath told thee, and to see the great 
and] unspeakable mysteries which thou hast seen. Verily, 

Bartholomew, [thou shalt be called] the bearer of the 
mysteries of Christ to the end of the world. Thy name shall 
not cease in heaven or upon earth. They shall call thee 
" Bartholomew, the keeper (?) of the mysteries of the Son of 
God '\' 

And Bartholomew answered, saying, * Forgive me, O my 
brethren the Apostles, I am of no use in [your] midst, and 

1 am of no account before all men. I am a poor man in 
respect of my handicraft, and I justify [my existence] by my 
manner of life. The multitudes who are in the city are accus- 
tomed to see it, and they say, '' Is not this Bartholomew, the 
man of Italy, the gardener and the dealer in vegetables ? Is 
not this the man who liveth in the garden of Hierdkes, the 
governor of our city ? 

[Break of two lines] Fol. 14 6 



.... the words of poverty/ he wrote .... the mighty- 
works of the Son of God. O my beloved brethren, ye are 
[the shepherds and] bishops whom the Saviour hath appointed 
[over] the whole world. O our father Peter.' 

When the Saviour took us up on the Mount [of Olives], 
the Saviour spake unto us [in a language] which we did not 
understand, but straightway He revealed it unto us. [He 

said unto us ] Atharath Thaurath. And 

[straightway] the Seven Firmaments [were opened] 

.... our bodies saw, and we looked and we 

saw our Saviour. His body was going up into the heavens, 
and His feet were firmly fixed upon the mountain with us. 
He stretched out His right hand and sealed us, the twelve. 
And we ourselves also went up with Him into the height, 
into the tabernacle of the Good Father, into the seventh 
heaven. Then the Saviour cast Himself down at the feet of 
His Father, saying, ^Shew Thou compassion upon My brethren 
the Apostles, and bless them with the blessing which is 
without end.* And the Father blessed thee, saying, ' I and 
My Son Jesus, and the Holy Spirit, are those Who lay hands 
on thee. Whatsoever thou shalt loose on the earth We will 
loose; and again, whatsoever thou bindest on earth, We 
will bind 

Fol- 15 a [Break of five lines] 

[He who is ordained by any authority save] that of thy hand 
and thy throne [shall be repulsed and shall not prosper]. Thy 
[breath shall be filled] with My breath, and with the breath of 
[My Son], and with the breath of the Holy Spirit, so that 

every man whom thou shalt baptize shall 

receive a portion of the Holy Spirit, in [the Name of] the 
Father, and the Son, and the Holy Spirit.' [Then the Cheru- 
bim, [and the Seraphim], and the Archangels, and [all] the 
angels answered [and said, ' Amen. Hallelujah.^] 

1 i. e. humble speech. 


And He blessed Andrew, saying, 'Thou shalt be a pillar 
of strength in Jerusalem, My beloved city, in My kingdom. 

And He blessed James [saying], ' In every town and in 
every village, thou shalt see [Me] entering into them before 
thou enterest them, and afterwards they shall believe on thee. 

* And thou, John, the beloved of My Spirit and of My Son 
Jesus, there being no division whatsoever between them and 
thee, thou shalt be blessed in My kingdom for ever. Amen. 

' And thou, Philip, in every place wherein thou shalt go and 
shalt preach therein, in the Name of My beloved Son, and His 
Cross of Light, He (?) shall continue to go with thee until 
[the people thereof] shall have believed on thee, for ever. Amen. 

' And thou My chosen one, Thomas, thy faith shall be like 
that of an eagle [of light] which [shall fly over] all [coun- 
tries] until [the people thereof] shall have believed [in Me] 
through thee for ever and ever. Amen. 

' And thou, Bartholomew, thy soul shall be a sojourner Pol. 15 6 
among the mysteries of My Son. 

' And thou, O Matthew, thy strength shall increase to such 
a degree that thy shadow shall be able to make to stand up 
multitudes of those who have been buried. And straightway 
thy shadow shall be in great power ^ . 

' And [thou,] James, the son of Alphaeus, no power whatso- 
ever of the Devil shall have dominion over thy body [or over 
thy preaching] in any place ; nay, whatsoever shall be planted 
by thee, shall never be uprooted. Amen. 

' [And thou, Simon] Zelotes, no concerning 

the joining (?) of the Spirit the holy produce. 


' And thou . . . . , the son of James, on whatsoever place 
the sole of thy foot shall rest, I will forgive all the sins of the 
people of that place, and they shall believe on My Name 
through thee [and through] thy patience. In peace. Amen. 


* And thou, Thaddeus, My beloved one, to every place where- 
in thou shalt establish the Word of My Son, no thought of the 
Devil shall be able to approach because of the purity of thy 
soul. Amen. 

'And [thou J Matthias, the blessed Apostle, the sweet odour 
of thee shall go about through all the world, and through all 
heaven. For thou wast a rich man as this world goeth, and 
thou didst forsake everything for the sake of My Son Jesus, 
[the companion of] My side, and the spring .... of My heart, 
and the [string] of My tongue. In peace. Amen.' 

' And the Angels, and the Archangels, and the Cherubim, 
Fol. 16 a and the Seraphim, and [the Powers], and the Four and 
Twenty Elders, heard the blessings which the Father pro- 
nounced over [the Apostles]. And we ourselves, all of us, 
made answer " Hallelujah ". Now therefore, O my brethren 
the Apostles, forgive me; I, Bartholomew, the Apostle, am 
not a man to be honoured.' 

Then all the Apostles rose up, and they saluted (i. e. kissed) 
Bartholomew on the head, and said unto him, ' Well done, our 
beloved brother Bartholomew, and [noble] is the humility 
wherewith thou hast abased thyself.' When the Apostles 
had said these things, they offered up the Offering. And 
Mariham (Mary) was with them, she whom the Saviour 
Jesus had sent imto them, saying, ' Call them to Me to- 
morrow morning [at dawn] in Galilee, in order that I may 
give you My peace.' Now when they had partaken of the Body 
and the Blood of Christ Jesus, the Son of the Living God, 
they were full of joy, and they [blessed] God, the lover of 
mankind. And the smoke of the sacrifice produced a sweet- 
smeUing savour before the throne of the Father. And the 
Father smelled the sweet odour of the Apostles, and shewed 
compassion on their supplication, and hearkened to their 

And the Father answered and said to His Son, ' Rise up, My 
beloved Son, and get Thee down to Thy disciples, and comfort 


Thou them, and Thou shalt give them strength, and shalt 
[encourage] them, that they [despair not] and say, ["Our 
Saviour hath risen from the dead], and hath departed [into 
the heavens in the Glory of His Father], and hath left us in 
the midst of the cities [and villages]/' ' Then the Son of God Fol. 16 6 
rose up and departed into Galilee, and He found His disciples 
and Mary, who were gathered together. And Jesus made 
Himself visible to them, and said unto them, * Hail, Peter, My 
Bishop, the crown of the Apostles. Hail, My noble com- 
panions, whom I have chosen one by one. Hail, My brethren 
and My children. Let there be with you the peace of My 
Father, which is Mine, which I received from My Father, so 
that I might make it to remain with you for all time.' And 
He breathed on their faces and said, 'Receive ye the Holy 
Spirit. Those whose sins ye forgive, I will forgive ; and those 
whom ye hold fast, I will hold fast.' And He shewed them ^ 
the [nail marks] which were in His hands, and the [mark of] 
the wound [made by] the spear [in His side], and the spittle 

on His face, and the which were in His eyes, and 

the marks of the wounds caused by the points of the crown of 
thorns which were in His head. And He lifted up His hand 
above their heads, and He blessed them, saying, ' O My holy 
members, be of good cheer, fear not. My Father shall give 

you the wages of [your] , that is to say the .... 

. . . which the Saviour His disciples He 

rose from the dead all the Apostles 

[Break of two and a half lines at least] Fol. 17 a 

they wept exceedingly. Then Jesus raised them 

up, saying, * Rise up, weep not for Me, for I have already 

risen from the dead, and am going to My Father 

O Peter, knowest thou not that even goeth into a 

far country, and hath sons (?).' And they wept for Him 

saying, ' to whom wilt Thou commit us ?' 

^ Lacau's text ends here with the words * His feet '. 


And He answered and said, 'Behold your great brother 
[Peter]. I have set him over you. Obey ye him even as ye 
would Me. When ye obey him, it is I whom ye are obeying. 
And thou, O Peter, My beloved one, behold, I have set thee 
as a father over all thy brethren. And do thou comfort 
and console thy younger brethren, the Apostles, and thou 
shalt encourage them until they shall have finished their 
course in the world. And I and My Father will be with 
you at all times. Amen. I say unto you, O My blessed 
disciples, that your names are written upon My right hand ; 
at all times do I keep you in remembrance. And Mariham her- 
self also I have committed unto your care, and ye shall not 
cast her forth from your companionship.' 

And when the Saviour had said these things, the Apostles 
rose up and saluted (i. e. kissed) the side of Jesus, and [they 
took] of His living Blood which flowed forth from it, and 
He sealed them therewith. [And He said unto them, ' O] My 
holy members, behold now 

Fol. 17 6 [Break of one and a half lines] 

the shadow of strength. Ye shall raise the dead, 

the blind shall see, the lame shall walk, and the dumb shall 
speak, [and the deaf] shall hear, and the poor [shall be 
cherished]. Ye shall do all My mighty works which I did 
when I was with you in the world. For when I shall have 
departed [to My Father], ye shall do the things which are 
more excellent than these until ye have gathered together 
My sheep which have gone astray.' 

When the Saviour had said these things, He blessed them, 
and went up into heaven, and the angels of glory sang to 
Him as He passed on His way. And the Apostles rejoiced 
exceedingly because the Son of God had blessed them. Now 
Thomas, who was called Didymos, was not with them when 
the Lord came, but had departed to his city, for they had 
brought him news saying, ' Thy son is dead.' And Thomas 


departed, and he found that it was the seventh day since he 
had died. And he departed straightway to the place wherein 
they had buried him, and he cried out, 'Siophanes, my 
beloved, rise up in the Name of Jesus Christ, the Son of the 
Living God ; rise up, stand upon thy feet, that I may speak 
with thee/ And straightway Siophanes rose up, and the 
glory of Jesus [Christ] was in his face, and he made obeisance 

to his father joyfully. And made 


[Break of two lines] Fol. 18 a 

because the gift of Jesus had reached the whole 

city on his account. And Siophines {sic) answered his father 
and said, ' Blessed art thou, O my father, through the Lord, 
for thou hast believed on the Lord, the Son of God. At the 
moment when they came after me to separate my soul from 
my body, there came a great and mighty angel with a cloth 
of byssus, and multitudes of angels also, all of whom were 
girt with belts of gold about their loins, [bearing] incense ; 
now they called that angel " Michael, the angel of mercy '\ 
All these [angels] stood round about me, and their faces, 
wreathed in smiles, were towards me. And Michael made 
a sign over my mouth in the Name of the Father, and the 
Son, and the Holy Spirit. Then straightway my soul sprang 
out from my body, and alighted on the hand of Michael, and 
he wrapped it up in the cloth of byssus, and they went with 
it into heaven, [the angels] singing hymns [before it]. Now 
when we arrived at the river of fire, Michael set me down 
from off his hand, and I entered the river, and it seemed to 

be like unto a river of water. After the river of 

fire, so to say the place which I saw was blazing 

with fire coal the river [we] 

passed over 

[Break of nearly two lines] Fol. 18 6 


and it was the light of Michael which lighted me on my way 
until we had passed over. After we had passed over it we 
went up into heaven. [And Michael] took me into the Lake 
Akherousia, and plunged me under its waters three times. 
Afterwards a voice proceeded forth from the height, [which 
said], ^' O ye angels who bear glad tidings, take ye this soul 
to the place of immortality, and [to] the Paradise of the life 
which is celestial, and let it see the places of the Apostles, 
and their crowns, and their thrones." 

' And straightway Michael took me to the place which they 
call the " tabernacle of the Father "y and I saw your twelve 
thrones which are [made of] pearls of light, your twelve 
thrones which are set with real stones (i.e. stones of price), 
and topazes and emeralds, which light up brilliantly the 
whole city of Christ. And I saw also twelve white robes 
lying upon the thrones of the spirit (?) ; and there were also 
twelve trees which were laden with fruit at all times, and 
each one overshadowed one of the thrones; and there were 
twelve eagles, each with the face of a man, and their wings 
were outstretched, one pair of wings over each throne ; and a 
name of the Twelve Apostles was inscribed upon each one of 
the thrones; and there were twelve veils, drawn over the 
thrones, to each throne a veil; and there was a canopy set 
with precious stones spread over the upper part of each 
throne ; and a thousand angels sang hymns (?) [before] each 
throne. And I Siophanes worshipped, and I said unto 
Michael the Archangel, " Unto whom do these thrones 
[belong 1" And Michael the Archangel answered and said 
Fol. 19 a unto me, " These] twelve thrones [belong] to the Twelve 
Holy Disciples who followed after Jesus, the Son of God, in 
the world. For this reason God hath appointed these thou- 
sands of angels to sing hymns to them until they should 
finish their course, and should come and sit on the thrones, 
being kings with the Son of God in His kingdom." I 
answered and said unto Michael, '^ My lord, shew thou to me 


the throne of my father, for I am not able to read the 
writing which is written on the thrones/^ Then Michael 
took me into the midst of the thrones, and he shewed it to 
me. And when I drew nigh unto it, straightway, the light 
of the pearl, and of the thousand of angels, and their glory 
remaining fixed in their faces, I wished to seat myself upon 
it. But the angels prevented me, saying, "No one can sit 
upon this throne except thy father. It is not permitted unto 
any being of flesh and blood to sit down on these thrones, with 
the exception of His Apostles.'^ And I went away, and [I left 
behind me] the thrones. And the thousand angels blessed 
me with a mighty blessing of heaven. In peace. Amen. 
[Then] Michael brought me to Paradise. [And the beings of] 

Paradise made supplication unto me saying, '' Come 

O, the first of the Apostles '' and I and Michael the 

Archangel [went there, and as we walked we heard] that thou Fol. 19 6 
wast praying to God, Jesus Christ. Then Michael took my 
soul, and he placed it in my body again, and I rose up, being 
alive, and I have just now talked with thee.' 

And Thomas answered and said to his son, 'Blessed art 
thou, O my son, for the grace of God hath come unto thee, 
and thou hast seen this great glory.' And when Thomas had 
said these things he departed with his son into the city, and 
straightway he went into his house. And when those who 
were in the house saw him, they fell down upon their faces, 
and they became like unto those who were dead. And they 
went to them and raised them up. And he spake with them, 
and he shewed them how his father had talked with him, and 
had raised him from the dead, and how he had seen the glory 
and the honour of those who are in heaven. For Thomas did 
not enter into his house, because of the mighty deeds which 

he had done, but continued outside the city, and 

the multitude believed upon God. Now the rumour spread 
abroad throughout the whole city that Siophanes, the son of 
Thomas, had risen from the dead. And the whole multitude 

£ e 


were gathered together at the door of the house wherein the 
young man was. And they looked upon him and marvelled. 
And they [spake to] the young man, and they [asked] him, 

Fol. 20 a [Break of two lines] 1 

Italy When I was dead they carried me out to 

the tomb and buried me. And they carried my soul up into 
heaven, and they shewed me the places (i. e. habitations) of 
immortality. And I passed seven days beneath the trees 
of Pamdise of the heavenly Jerusalem, and I sheltered under 
the shadow of their branches. As for my body, the Arch- 
angel Michael sealed it with his finger, in the Name of the 
Father, and the Son, and the Holy Ghost. It did not suffer 
corruption, neither did it stink, nor did it rot away during 
those seven days, but every part of it was well preserved; 
and it was red like these roses, for it was wholly necessary 
that I should return to it once more, for the salvation and 
the deliverance of my city. Now after seven days my father 
heard that I was dead, and he came and raised me up from 
the dead in the Name of the Father, and the Son, and the 
Holy Spirit. In peace. Amen.^ 

And when the multitude heard these things, the people cast 
themselves down, and they worshipped him with their faces 
on the ground, saying, ' We beseech thee to shew us the place 
wherein is the servant of Christ, so that we also may believe 
in Him.' And when the multitude had said these things, the 
son ran before them on the road, and brought them to the . . 
. . . and he took them to the place where the Apostle was. 
And when they had looked upon him, they cast themselves 
Fol. 20 h [down upon the ground at his feet, and cried out, saying], 
' Blessed art thou in thy coming [to our city]. There is none 
except thee. Jesus, the Son of the Living God.' 

^ The people ask Siophanes to tell them what happened to him after 
death, and who raised him up. 


And when the whole multitude had ciied out these things, 
the Apostle blessed them, and he baptized twelve thousand 
men of their number that day. And he marked out for them 
the foundations of a church, and he appointed Siophanes the 
bishop of the church. And he dismissed them, and sent them 
away in peace. Amen. And Thomas the Apostle rejoiced in 
the Spirit, and he blessed God, saying, ' My Lord Jesus Christ, 
I thank Thee at all times that Thou didst bestow upon me 
Thy peace, and that I departed to the city, and ended my 
journey, and put into the haven of peace, my ship being safe. 
I found the haven with the demons working their vexatious 
plans therein, [but] afterwards I endured patiently, and I 
overcame them by means of Thy power. I drew them into 

my fishing nets as of the King Jesus. Very many 

were found to be polluted with sin, [but] I made them white 
in the blood of Jesus Christ. Behold, Jesus Christ set me 
upon the ship of salvation, and brought me into the haven of 
peace. I rejoiced and was glad in my heart, and I summoned 
the multitude into His marriage chamber.' 

And when the blessed Apostle was saying these things, he 
mounted upon a cloud, and it brought him to the Mount of 
Olives, where he found the Apostles looking out for him 

He said ' Fol. 21 

the inheritance of my Lord Jesus Christ; [Who] gathered 
them together in the peace of the Father. Hail, my brethren 
the Apostles, the crown of life I ' And the Apostles also 
answered, ' Hail, thou servant of Jesus the Christ ! Thou 
didst go, and didst raise up a man that was dead, and didst 
raise up a multitude of cities in the baptism and seal of the 
Father, and the Son, and the Holy Ghost.' 

Then Peter said unto Thomas, ' O my brother, the invited 
guest to the marriage of my Lord Jesus the Christ, I say 
unto you, O our brother, that our Lord Jesus hath shewn 
Himself to us since thou didst depart from us, having risen 
from the dead, when as yet He had not departed, until He 


departed. He gave unto us His peace, and we saluted 
(i. e. kissed) Him, and He blessed us, and departed into heaven 
from us. He said to us, " I am with you at all times, I and 
My Father, and the Holy Spirit." ' 

And when the blessed Apostle Peter had said these things 
[to] Thomas, Thomas grieved exceedingly, and he wept many 
tears, saying, ^So then, O my Lord, having raised Thyself 
from the dead, Thou didst shew Thyself to the Disciples. 
As for me. Thou didst separate me from my brethren, [for] 
Thou didst not wish to shew Thyself to me 

Fol. 21 b [Break of one line] 

so that I might see Thee before Thou didst depart to [Thy 
Father]. But as the Name of my Lord Jesus, the Christ, 
liveth, unless I can drop my finger on the nail marks, and can 
lay my hand upon the mark [made by] the spear, I will never 
believe that He hath risen from the dead. For I cannot 
believe that He will rise [from the dead] and not shew Him- 
self unto me. Moreover, He will not grieve me [by such an 
act], for He said to us, '^I will not separate you from one 
another^ ; but one and the same inheritance shall be unto 
each one of you in My kingdom.'^ * . And having said these 
things in the presence of the eleven disciples, Thomas the 
Apostle wept. Then the Apostles answered in the presence 
of Thomas saying, ' O our lord brother, be not an unbe- 
liever concerning the resurrection of our Saviour, but believe 
that He hath risen, and hath departed to His Father. And 
we are the first unto whom He shewed Himself, and Mariham 
His mother.' And again Thomas answered, saying, ^ I believe 
that He hath risen, and He is the Deathless One, for He 
tasted death for the salvation of us all. And it was because 

of [my] great grief that I doubted ' 

Fol. 22 a [Break of nearly three lines] 

[Then Bartholomew answered and said unto him], ' Hear me, 
* i. e. I will make no distinction between you. 


O my brother Thomas. Remember the word which the Saviour 
spake in the Gospel, saying. If thou hast faith like a grain of 
mustard seed, and ye shall say to this mountain. Remove from 
this place to that, it shall be unto you, and nothing shall be 
impossible unto you. And everything which ye shall ask in 
prayer, ye believing, ye shall receive.^ Now therefore, O 
Thomas, God hearkeneth to the supplication of every one 
who believeth on Him. God is the Good One, and He heareth 
every one who calleth upon Him. Mighty and long-suffering 
is God, He heareth at all times the supplication of those who 
seek after Him.^ 

And when Bartholomew had said these things unto Thomas, 
the Saviour came into their presence, and He shewed Himself 
unto them, saying, ' Hail, Thomas, thou little man ! Hail, 
flower of Paradise in the seventh heaven. I have made the 
faith to be stablished firmly in heaven and upon the earth, 
[and] none shall be able to remove it. I have made Peter the 

great crown of the Apostles 

[Break of two lines] Fol. 

i^ellow heirs. My peace [be] with you all. [Amen].' 

And when the Saviour had said these things to the Apostles, 
straightway they went and worshipped Him, [falling] upon the 
ground and saying, ' Let Thy grace and Thy peace be with us, 
Jesus. Amen.' Then Jesus answered and said unto Thomas, 
* Bring hither thy finger to this spot and lay it upon My hand, 
and look upon the nail marks, and again look upon the marks 
of the blows wherewith they smote Me in the face, and the 
spittle which they cast into My face and eyes, and the marks 
of the thorns of the crown of thorns that were in the crown 
which they fastened to My head, and the [marks of] the 
blows of the reeds wherewith they smot« My head. And 
come and look upon the vinegar, and the spear, and the g^l 
which they gave Me to drink, instead of the little water for 
which I entreated, saying, "Give Me to drink ^^; thou shalt 
^ Matt. xvii. 20 ; xxi. 21, 22 ; Mark xi. 23 ; Luke xvii. 6. 


not be an unbeliever, but a believer, and thou shalt believe 

And Thomas answered and said, ^I believe, my Lord and 
my God, that Thou art the Father, Thou art the Son, and Thou 
art the Holy Spirit, and that Thou didst rise from the dead, 
and that Thou hast saved every man by Thy holy resurrec- 
Fol. 23 a tion. But I did say to my brethren the Apostles, " Unless I 
see Him [after] He hath risen I will not believe." ' And the 
Saviour answered and said unto him, ^ Verily I say unto thee, 

Thomas, thou little man, in every place wherein thou shalt 
preach My name, I, and My Good Father, will be with thee. 
And thou shalt not enter into any city, or any village, but I 
will follow thee with My Good Father and the Holy Ghost. 
For that which thou shalt plant My Father shall bless, and 

1 will cause it to increase, and the Holy Spirit shall be the 
director thereof.' Then Thomas put forth his finger and 
took out [some] of His blood which flowed down from the 
side of the Son of God, and he signed himself therewith. 
And the Saviour answered and said to all the Apostles, 
^ Behold, My blood of God hath joined to your bodies, and ye 
yourselves have become divine, even as I. Behold, I am with 
you until the end of the world.' When the Saviour had said 
this. He departed into heaven in great glory, saying, ' Be not 

careless, Peter, thou and thy brethren, 

pasture them 

Fol. 23 b [Break of one line] 

until ye have gathered the whole world into My glorious 
Church, and they live a life which is indestructible, and 
partake of the Body of God and My glorious Blood, and live 
in peace. Amen.' [Then] He opened the eyes of the 
Apostles, and they passed many days marvelling at His 
departure into the heavens. This is the second time that the 
Saviour shewed Himself to His disciples, after that He had 
risen from the dead. This is the Book of the Resurrection of 


Jesus the Christ, our Lord, in joy and gladness. In peace. 

And Peter answered and said, ' O my brethren the Apos- 
tles, arise and offer up the Offering before we separate one 
from another.' Then the Apostles answered and said unto 
him, 'Thou art our father and our bishop. The power is 
thine to do that which thou art pleased in everything.* And 
the Apostles arose, and made preparation for the Offering. 
They brought bread carefully chosen, and a cup of pure wine, 
and a censer of sweet-smelling incense. And Peter stood by 
the Sacrifice, and all the Apostles formed a crown round the 
table. And the Apostles awaited Fol. 24 a 

[Break of four and a half lines] 

table their hearts rejoiced 

worshipped the Son of God. He took His seat 

His Father. His Body was on the table [about] which they 
were gathered together ; and they divided It. They saw the 
Blood of Jesus pouring out as living blood down into the cup. 
And Peter answered [and said], ' Hear me, my fathers and 
brethren. God hath loved us more than all the peoples on the 
earth, [for] He hath made us see these great honours. And 
our Lord Jesus Christ hath allowed us to behold, and hath 
revealed to us the glory of His Body and His divine 
Blood.' Having said these things, afterwards they partook of 
the Body and Blood of Jesus, and glorified the Treasury of 
Life. Afterwards they separated, and they preached in the 
Name of the Father, and the Son, and the Holy Spirit, Who 
[form] the Holy Trinity, consubstantial from now and for 
ever and ever. Amen 



[Bejliar, he trampled Melkhir under foot,^ and he bound 
him with a chain ^ of iron and steel. Now whilst* Death was 
talking with the shroud of Jesus in the tomb, Jesus set free^ 
the whole race® of mankind, He healed the sons of Adam 
whom the Enemy had smitten/ He brought back into the fold 
again the sheep which had strayed, He brought back again 
Adam to his former state,^ and He forgave him his sins. In 
peace. ^ Amen. 

Then^^ Jesus turned Himself towards the man who had 
betrayed ^^ Him ; it was Judas Iscariot, and He said unto 
him, ' In what way didst thou profit, O ^^ Judas, by betray- 
ing Me into the hands of the chief priests,^^ seeing that I only 
endured every kind of suffering in order that I might save 
(or, redeem) My image ? ^* As for thee, woe be unto thee, woe 
twofold, and rebukings innumerable, and cursings most 
terrible. Now^^ moreover, the lot^^ of Judas is with his 
father the Devil.^^ His name hath been blotted out from 
the Book of Life, and his portion ^^ hath been removed from 

1 For the Coptic 

text and a French translation 

see Lacau, Memoires, 

om. ix, pp. 43 ff. 

* Ka.T«.neT€i. 

^ gdwXiPcic. 

^ gOCOM. 

^ eXeTT^epoT. 

* i^enoc. 

■^ nX-yeH. 

« i.pX«- 

^ eipHHH. 

'» TOTe. 

" nd.pev2i.i':^OT. 


^^ d.pXI€^Pe^C. 

" n\d.cjuL«.. 


'® juiepic. 

^' ^id.£io\oc. 

^* kXhdoc. 



the number of the living. His tablet^ hath been broken in 
pieces, his memorial tablet ^ hath been smashed. Satan hath 
entered into judgement with him, and he hath come forth 
therefrom condemned utterly. His office^ hath been taken 
away from him, his crown hath been snatched away. Those 
who were strangers unto him have made a mock* of his 
sufferings. He hath put on cursing as a garment. He hath 
been polluted like water. His glorious raiment ^ hath been 
snatched away from him. The light of his lamp hath been put 
out. His house hath been forsaken, and it hath become a 
desert. His days have become few, his term of life hath 
drawn towards its close. The rest which refresheth is far 
from him, [and] affliction hath drawn nigh unto him. The 
darkness hath taken possession of him, [and] the worm hath 
gotten him as an inheritance.^ Lice cover him as a garment. 
The angels'^ who are gathered together about the Lord have 
driven him forth ^ 

[These are the things which the] Saviour* spake concerning A ii 
Judas when He went down into Amente. And the Saviour 
rose from the dead on the third day. 

Then Abbaton, who is himself Death, rose up from his fall 
on the shroud of Jesus, with which he had been speaking in 
the tomb. He said unto his Power,' the Plague,^^ ' Get thee 
down quickly ^^ into Amente, and set a very^^ strong ^^ guard 
for thyself therein ; shut the doors of Amente until I am able 
to see who it is that hath deceived me in this manner, whom 
I know not. We will speak with him ; he hath hidden him- 
self from us, and we do not know whither he hath gone. 
Peradventure this is the Son of God. If it be not He, I am 

* nenawnc. ' ctoXh, but read cthXh. 

' juienTcniCKOiTOC. * Tepen. * ctoXh. 

• KXnponoAiei. "^ A.^t^eXoc. * [cwjTHp, 
' Tnrn«.TOC. " Xoijmoc. " -v^^h. 

" K«.XU)C. '3 e^cc^d.Xl7€. 



he who will destroy every one. Him, however/ I am not 
able to gain the mastery over, neither ^ I nor my Powers.' ^ 

Then* Death descended into Amente, and his six Dekans^ 
also were with him, [and] he found Amente desolate, [and] it 
was like a desert,^ and there was not one souH in it, but^ 
it was in a state of dire disorder and confusion. The doors 
thereof were smashed in pieces, the door-frames were thrust 
out of position, and the bolts ^ were snapped asunder, and the 
blazing brazen furnaces had been choked.^° He found nothing 
whatsoever in that place except ^^ three voices, which cried out 
in fear, and with tearful screams, and were full of anguish of 
the heart and trepidation. In [that] place there were weep- 
ings and gnashings of the teeth, it was a place of sighing 
and of tribulation, and of quaking, and of the worm which 
never sleepeth. Woe unto them, the wretched,^^ the miserable, 

and the poor ^^ in God. These [voices] belonged 

to the three [men whose names] have been blotted out of the 
Book of Life, and removed from the RolP*of the Saints, and 
from the knowledge ^^ of salvation, that is to say, Judas, and 
Cain, and Herod, These were there, and they were like unto 
a three-headed^^ kelos; and because of the cruelty which is on 
them^'' {sic)^ men shall not keep their memory in remembrance. 
Judas betrayed ^^ the Lord of that which is in the heavens, 
and of that which is on the earth. Herod smote Jesus on His 
face a blow of insult. Cain rose up against his brother, and 
slew him with his own hand. And Death with his Dekans^ 
cried out, saying, ' This is the Son of God Who hath risen 

^ -^e. 

^ OT-^e. 

^ •^Trne.TOC. 


^ -a.eKewnoc. 

^ epejuoc. 

' V^fTXH. 

« a^XXa.. 

^ juo^Xoc. 

'" Read, with Lacau, 


" eie juH T€i. 

^^ Td^Xentopoc. 

" The text is defective here. 

" AlAXltO^HKH. 

^° t^nwcic. 

" TpiKe<^&.Xoc. 

^^ i.e. because of the charges of cruelty laid on them. 


from the dead, Who hath redeemed Adam, and delivered all 
his sons, and hath forgiven unto them their sins, in the peace 
of His Father. Amen/ 

Thus the Saviour^ rose from the dead, [and] He brought 
out into freedom those who were in captivity.* He came to 
the tomb,^ He found the angels* [there] at the hour of dawn on 
the day of the Lord,* and they were singing^ the hymn"^ of 
benediction, which the angels* are wont to sing at the hour 
of dawn on the day of the Lord,* over the Body^ and the 
Blood of Christ. 

Now in the early morning, when it was stilP dark, the 
holy women came forth to the tomb,^^ and their names are 
these : Mary Magdalene, and Mary, the mother of James, 
whom Jesus had delivered out of the hand of Satan, and 
Salome who had tempted ^^ Him, and Mary who ministered ^^ 
unto Him, and Martha her sister, and Joanna, the wife of 
Khouza, the steward of Herod, and Berneice, whom he healed 
of a flow^^ of blood in Capernaum, and Leah the widow,^* 
whose son the Saviour^ raised from the dead in Naein, 
and the sinful woman unto whom the Saviour^ said, 'Thy 
sins which are many are forgiven thee.^ These women stood 
in the garden of Philoges, the gardener,^* whose son the 
Saviour^ had healed at the time when He came down from 
the Mount of Olives with His apostles.^^ Mary said unto 
Philoges, ' If thou art really he, I know thee.^ Philoges said 
unto her, ' Thou art Mary, the mother of Thalkamarimath,' 
which is being interpreted, 'the joy, the blessing, and the 
gladness.' Mary said unto him, 'If it be thou who hast 
taken away the Body® of my Lord, tell me where thou hast 

* ca)THp. * cxA*«^^t*>ciak. ^ xa^c^oc. 

* a^rreXoc. * Kirpi&KH. * gTrjuLneve. 

' £irAlItOC. * C(OAJLd^ ' «JTei. 

^° TiwC^OC. " nip«k7«w. ^^ '2wI&KU)Itei. 

^' nirxTH. ** X"P*^* 

"^ RTnopoc. ^^ &nocTo\oc. 


laid It; for whether^ thou afraid [to carry It away or not] 
I myself will bear It away/ Philoges said unto her, ' My 
sister, Mary, Virgin/ Mother of the Christ, what are these 
words which thou art saying unto me? From the very 
moment when the Jews crucified ^ Him, they have persisted 
in seeking out an exceedingly* safe sepulchre wherein they 
might lay Him, so that the disciples^^ might not come by dark 
and carry Him away secretly. Now^ I said unto them, '' There 
is a tomb"^ quite close to my vegetable garden ; bring Him, lay 
Him in it, and I myself will keep watch over Him.'' I thought 
in my heart saying : *' When the Jews shall have departed and 
entered into their houses, I will go into the tomb"^ of my 
Lord, I will carry Him away, I will give Him spices, and sweet- 
smelling unguents and scents.'^ Now^ they brought Him, 
they laid Him in the tomb, they set a seaP on the stone, and, 
after [setting] a watch,^ they went into their houses. And 
in the middle of the night I rose up, I went into the tomb"'^ of 
my Lord, and I found the whole of the host^^ of the angels^^ 
marshalled in order therein. The first row^^ consisted of 
Cherubim, who were in number twelve thousand. The second 
row^^ consisted of Seraphim, who were in number twenty 
thousand. The third row^^ consisted of Powers,^^ who were 
in number thirteen thousand. The fourth row^^ consisted of 
Virgins,^* who were in number thirty thousand. Thousands 
of thousands [of angels] sang hymns to Him, tens of thou- 
sands of tens of thousands [of angels] ascribed glory unto 
Him. And a great chariot ^^ stood there, which was like 
unto a blazing fire which sent forth from it flashes of bright 
flame.^"^ And twelve virgins^* stood upon the chariot,^^ and 

^ xiHnioc. ^ n&.pe«noc. * CTi^Tpou*. 

'' Ka^Xwc. ^ juLa^oHTHc. ® Tke. 

^ Ta.t|joc. ^ ce^p&,r'i7e. ® KOTCxco'a.iak. 

^° CTp«,Tia.. " a.ic«rfe\oc. ^^ '^*'%^^' 

^^ •2kirit*junc. " nd^poenoc. ^* gA-puia.. 


they sang a hymn^ in the language of the Cherubim, who 
made answer unto them, Amen. Hallelujah. I saw the 
seven heavens ^ open, one after the other, and the Father came 
forth from the high place, together with His tabernacle^ of 
light, [and] He raised Him (Jesus) from the dead. O my 
sister Mary, I have seen all these glories, and had it not 
been that I found there the Rock,* the great interpreter,^ who 
laid hold upon my hand, and supported me, I should certainly 
have fallen into despair, and have died by reason of the great 
glory which I had seen. And now, O my sister Mary, what 
ought I to do until I enter that place ?^ These were the 
things which Philoges said unto Mary. 

Then the Saviour^ came before them, mounted upon the 
great chariot "^ of the Father of the Universe, and he cried 
out in His divine language, 'Marikha. Marima Thiath,' 
which is, being interpreted,^ * Thou Mary, the mother of the 
Son of God.^ And ^ Mary, who understood the meaning ^° [of 
these words], turned herself and said, ' Rabonnei, Kathiath. 
Thamioth,^ which is, being interpreted, * Thou Son of God, the 
Almighty,^^ and my Lord and my Son.' And the Saviour^ 
said unto her, ' HaiP^ to thee, who hast sustained the life of 
the whole world.^^ Hail,^^ My mother, My holy ark.^* 
Hail,^^ My mother, My city,^^ My dwelling-place. Hail,^^ 
My garment ^^ of glory wherein I did array Myself when I came 
into the world.^^ Hail,^^ My water-pot,^^ which is full of holy 
water. Hail,^^ thou who hast sustained the life of the universe 
in thy womb. Hail,^^ thou who hast received in thyself the 
Seven Aeons ^^ in one composition. Hail,^^ th^^ ^Jjq a^t the 

^ gTAincTre. ^ CTepeiojud.. ' ckhuh. 

^ ncTpoc. ^ ^epjuLcneTTHC. ' ctoTHp. 

^ 2&PAX.&.. * £epjuLHni&. ' -^e. 

^® epAienidi. " n«.iiTtoRp«.TU)p. " x*'*?^' 

*' KOCJULOC. " Rifeio-^oc. ^* no\ic. 

^^ ctoXh, " gT^pi*., " e.11011. 


table ^ which is set in the Paradise^ of the seventh heaven, 
the interpretation (or, the name) of which is " Khomthomakh '' 
[that is to say,] '^the whole of Paradise^ is glad because of 
her." I say unto thee, O Mary, My mother, that he who 
loveth thee loveth life.' 

And the Saviour ^ said unto her, 'Go thou unto My 
brethren, and tell them that I have risen from the dead. Say 
thou unto them, '* I shall ascend unto My Father, Who is your 
Father, and unto My God, Who is your God. And keep ye 
in remembrance the words which I spake unto you saying, 
I will come unto you at the hour of dawn to-morrow, at the 
time when I am wont to stretch out My right hand of God, 
when the sun riseth upon the whole earth, when I am wont 
to shake out My garment* of the Spirit,^ and to take My seat 
on the right hand of My Father, when the dew of the seventh 
heaven and the dew of Paradise * descend upon the earth to 
make the fruits'^ of life to flourish. I will come unto you at 
that hour, and I will give unto you My peace,^ which I have 
received from My Father. It was this peace ^ which My 
Father gave unto Me when I came into the world.^ I gave it 
unto you. My disciples,^^ unto you and unto every one who 
believeth^^ in My Name, and in [that of] Mary, My mother, 
My Virgin ^2 jj^ ygj-y truth, My womb of the Spirit,^ My trea- 
sure of pearl,^^ the ark^* of salvation for all the sons of Adam. 
She it was who sustained the Body^^ of the Son of God, and 
the Blood which was His in very truth.'^ '^^ 

And Mary said unto her Son, ' My Lord, bless Thou my 
womb wherein Thou didst dwell before Thou goest to Thy 
Father.^ Then^'^ the Saviour,^ our life, our salvation, our 

^ n\«.^. ' nei.pd.'^kicoc. ' c(OTHp. 

* ctoXh. ^ TLtid, (nneTJLi*.). ^ ne>.p&,Tk.icoc. 

' K&pnOC. ^ eipHHH. ^ KOCXJIOC. 

'® JUL&^HTHC. " nicT€T€. ^^ nd^pecnoc. 

" Al&pK&piTHC. ^* KI^OTT^OC. " CCDJULd^. 

" &\Heinon. " TOTC. 


hope/ answered her and said, ' Thou shalt take thy seat on 
My right hand in My kingdom/ 

Believe^ me, O ye Apostles ^ my brethren, I Bartholomew, 
the Apostle of the Son of God, I, I say, saw the Son of God 
seated upon the chariot* of the Cherubim. And round about 
Him stood thousands upon thousands of angels,^ and tens of 
thousands of tens of thousands of Archangels,^ and tens 
of thousands of the Cherubim, and Seraphim, and PowersJ 
Their heads were bowed, and they were ready to respond 
'Amen' to the blessing which the Saviour^ pronounced over 
His mother [and] over her virgin^ womb 

the head of Peter. The Father blessed him, A iii 

saying, 'Thou shalt have thy place in the corners of My 
kingdom, thou shalt be exalted at the right hand of My Son. 
Him upon whom thou shalt lay thine hand upon the earth, 
I, and My Son, and the Holy Spirit ^^ will lay Our hands upon 
him. Him whom thou shalt loose upon earth will We loose ; 
and him whom thou shalt bind will We bind. None shall be 
more exalted than thou and thy throne.^^ And he who shall 
not be ordained according to thy throne, his hand shall be 
rejected, and shall not be accepted. And thy breath shall be 
filled with the breath of My Son, and with the breath of the 
Holy Spirit,^^ so that every man whom thou shalt baptize ^^ 
and in whose face thou shalt breathe, shall receive the Holy 
Spirit,^® in the Name of the Father, and the Son, and the 
Holy Spirit.' ^^ And the Cherubim, and the Sei-aphim, and all 
the angels ° made answer, ' Amen.' And He blessed Andrew, 
saying, 'Thou shalt be a pillar ^^ in My kingdom, in Jerusa- 
lem, My beloved city.^* Amen. O^^ James, in every city^* 
and in every village wherein thou shalt enter, thou shalt see 

* geXiTic. * niCTCTe. ' «.nocTo\oc. * £&pjUL&. 

* coDTHp. • n&p[e^enoc]. '* nniL. 

*^ ^ponoc. " fia.HTi'-e. ^' cttWoc. 

" noXic. ^' (o. 


Me and My Son before thou beginnest to preach the Gospel 
unto them. Amen. And thou thyself, O^ John, My beloved 
one, who art the bond which is bound wholly about the heart 
of My Son, thy spirit,* and the Spirit of My Son, and My 
own Spirit, are intermingled inseparably, but^ thou shalt be 
blessed in My kingdom. Amen. And thou, O^ Philip, in 
every city* wherein thou shalt enter, and wherein thou shalt 
preach the Word^ of My Beloved [Son], His cross® shall go 
before thee ceaselessly until all the people thereof shall 
believe'' in thee. Amen. And thou, 0^ My chosen one, 
Thomas, thy faith® shall be like unto an eagle ^ of light, 
which shall spread out its wings over all countries,^^ until they 
believe'' in Me, and believe'' on the Name of My Son through 
thee. Amen. 0^ Bartholomew, thy souP^ shall be a habita- 
tion and a place of sojourning of the mysteries ^^ of My Son. 
Amen. And thou thyself, Matthew, thy ' 

B i ' [the peace] which I have received from My 

Father. This is the peace ^^ which My Father gave unto Me 
when I came into the world,^* and I will give it unto you, O 
ye who are My disciples.^ ^^ 

Mary said unto her Son, 'Jesus, my Lord, and my only 
Son,'® bless Thou me, for I am Thy mother who gave birth 
unto Thee, before Thou departest into the heavens to Thy 
Father, if indeed Thou wilt not allow me to touch Thee.* 
Then^"' Jesus, the Life of all of us, answered and said unto 
her, ' Thou shalt take thy seat with Me in My kingdom.' 

Believe^ me, O' my brethren the holy Apostles,'® I Bar- 
tholomew saw the Son of God mounted upon the chariot'^ of 

'* noXic. ' Xot'oc. ^ C'f oc. 

^ niCTCTe. ^ niCTic. ® awCToc. 

'" X^P*^- ^^ '^'«^«« ^^ AlirCTHpiOll. 

*' ^p[H]nH. " KOCJULOC. ^' Aia^OHTHC. 

^^ juLonoreiiHC. " totc. 




the Cherubim, and thousands of thousands [of angels] stood 
round about ready to cry out ' Hallelujah \ 

Then^ our Saviour^ stretched out His right hand, and 
blessed the Virgin. ^ I saw the heavens open, and the seven 
firmaments,* and I saw a finger of a shining hand like unto 
that of a man, which laid itself on the head of the Holy 
Virgin.^ Now this was the hand of the Almighty.' And 
He blessed her, saying, ' Thou shalt be blessed in heaven and 
upon earth, and thou shalt be called by the Seraphim® " the 
city'' of the Great King"'; and all the hosts ^ of heaven 
made answer ' Amen \ And He said unto her, ' When thou 
shalt come forth from the body^ I, even I, will come unto 
thee with Michael and Gabriel. We will not permit thee to 
feel fear before Death, whom the whole world ^^ is wont to 
hold in dread. I will take thee into the place ^^ of immor- 
tality, and thou shalt be with Me in My kingdom. I will set 
thy body^ under the Tree of Life, and Cherubim having 
a sword of fire shall watch over it, and shall bear^^ (?) it 
[there] until the day of My kingdom.' These were the things 
which the Saviour spake unto His mother. 

Then [Mary] departed and made known to the Apostles ^^ 
that the Lord had risen from the dead, and had said, ' Come 
ye to Galilee at dawn to-morrow, and I will give unto you 
My peace ^* which My Father gave unto Me.' Then^^ Mary 
came and found the Apostles,^^ who were on the Mount of 
Olives, and were about to offer up a sacrifice'® to the Lord, 
and she took part in the sacrifice with them.'' And the great 
archbishop'^ made answer 

' TOTe. 

^ CTepea)JUi«u 
^ noXic. 


" 2^nocTo\oc. 

' C(OTHp» 

* n&nTOKpa^TCap. 

" Tonoc. 
" cipHnH. 

' na^p^enoc. 
* cep&c^in. 

' ClOJLt&. 

« ^[epe]i. 

^® «iPX"€[niCRonoc]. 


B ii Seraphim^ of the Father, come ye and rejoice over the 
forgiveness which Adam hath obtained, for he shall be brought 
back to his former state. Then^ the Father commanded^ 
Michael to bring Adam, and his wife, and his children, and 
to set them in the presence of God. 

Believe* ye me, O my brethren the Apostles,^ I Bartholo- 
mew have never seen the figure^ of a man, from the time 
when I was born into this world,^ which was like unto the 
figure^ of Adam, if it were not^ that of the Saviour.^ He 
was girded about with a tunic of pearls,^^ and rays^^ of light 
shot out from his face as they do from the sun when he is 
about to rise. Characters'^ in writing [and] symbols'^ were 
inscribed upon his forehead, which no man was able to read ; 
among them was the Name of the Father, and the Name of 
the Son, and the Name of the Holy Spirit.^* And'^ Eve 
herself was adorned'^ with adornments*'^ of every kind of the 
Holy Spirit,'* and the spirits who were virgins '^ sang '^ hymns 
to her, and they called her ' Life ',^^ the mother of all living. 
Then the Good^' Father answered and said unto Adam, ' Since 
thou didst transgress ^^ the commandment^^ which I gave 
unto thee, and didst not keep it, behold, My Son Himself 
hath come forth on thy behalf to bring thee back. Mary is 
she who gave birth to My Son, and Eve too shall become 
even as she is, a mother in My kingdom.* 

Then the Saviour® answered and said unto Michael, ' Gather 
thou together all the angelic 2* [hosts] so that they may wor- 
ship Me this day, for I have made peace between Myself and 

* cep&c^in. * TOT€. ^ KeXeve. 

* niCTeire. ^ a^nocToXoc. ^ giKton. 

■^ KOCAlOC. * €1 XXH TCI. ^ ClOTHp. 

^° AJL&pK&piTHC. " «.KTin. ^^ X**^?*^*^"*^"?* 

*^ ciAiion. " nnal. ^* -^e. 

^' KOCJUL6I. ^' KOCJUHCic. ^^ Hd^p^enoc. 

^' gTTAineire. ^^ tioh. ^^ «ktcA.^oc. 

^' n<vp&£i&. ^^ cutoXh. ^* e.^^e\iKH. 



My imaj^-e/* And Adam, seeing the great gift^ which had 
come to him, rejoiced and was glad, and he blessed God, say- 
ing, ' Come, O all ye angelic^ [hosts], and rejoice with me, 
for He Who created me hath pardoned my sins/ And 
straightway all the angelic^ [hosts] cried out to Jesus, the 
Son of the Living God, * Thou hast shewn mercy unto Adam 
Thy creature/ 

Then all the righteous* came, from the time of Abraham, 
the friend (or, companion) of God, and Isaac the sinless one, 
and Jacob the righteous,* and Job the man of patience,* and 
Moses the chief prophet,^ and all the righteous who have per- 
formed the will of God. 

Now I Bartholomew passed many days without eating or 
drinking, and the glory of the things which I had seen served 
me for food/ Behold, O^ my brethren the Apostles,® I have 
told you concerning the things which I saw with my eyes, 
rejoice ye with me concerning the gift^ which God hath 
graciously bestowed ^*^ upon Adam and his children. And 
they all answered, '[It is] seemly ^^ [so to do], O our beloved 
brother; people call thee Bartholomew, the Apostle® of the 
Mysteries ^^ of God.' Bartholomew answered, 'Forgive me, 
I am the least ^^ among you, and I am poor in respect of my 
house. When the people of my city^* see me they are wont 
to say, " Is not this Bartholomew the gardener ? ^* Is not 
this the man who liveth in the garden ^^ of Hierokrates, the 
governor ^"^ of our city,^* and who selleth the garden produce 
which we buy ? Whence hath he acquired this magnificence ? 
for [the knowledge of] his poverty is spread wide among us.'' 
Nevertheless I perform the mighty works of God.' 

*• '^IK&VOC. ** ^TnOJUUItH. * a.p5(^HnpO(^HTHC. 

' TpO«^H. * U). ' ikIlOCToXoC. 

^® X*'?*!^' ^' K^iXioc. '^ jutecTHpion. 

^^ €\«wp(^ICTOC. ^^ noXiC. " KU>Al&piTHC. 

*• KU>jLi&pioit. ^' «ipxt*>n. 


At the time when the Saviour^ brought us on the Mount 
of Olives He spake unto us in a language which we knew not^ 
and 2 at that very time He revealed it unto us, saying, 
' Anetharath/ And straightway the heavens opened, one 
after the other, and the interior^ shone brightly like unto 
snow,* and the Saviour^ passed onwards^ into the heavens 
whilst we followed Him with our gaze. Then^ the Saviour^ 
cast Himself down before His Good"^ Father, saying, 'My 
Father, shew Thy mercy to My brethren the Apostles,^ and 
bless Thou them with an everlasting blessing/ Then^ the 
Father (with the Son, and with the Holy Spirit) stretched out 
His hand over the head of Peter, and consecrated ® him Arch- 
bishop^^ of the whole world/^ And He blessed him, saying, 
' Thou shalt be the chief and head in My kingdom, and thou 
shalt be the chief and head over the whole world ^^ likewise, for 
I and My beloved Son, and the Holy Spirit ^^ have laid Our 
hands on thy head. Whomsoever thou shalt bind on earth shall 
be bound in heaven ; whomsoever thou shalt loose on earth shall 
be loosed in heaven ; nothing shall be exalted above thee and 
thy throne ; ^^ and the hand of him that is ordained by any 
authority save thine shall be repulsed. Thy breath shall be 
filled with the breath of the Holy Spirit,^^ so that every man 
whom thou shalt baptize^* shall receive a portion of the 
Holy Spirit.^ ^^ And all the hosts ^^ of the heavens answered, 
^Amen, Hallelujah.' 

And He blessed Andrew, saying, ' Thou shalt be a pillar ^^ 
of light in the Jerusalem of heaven. And thou, James, in 
every town^'' and village wherein thou shalt come, thou shalt 

* CWTHp. ^ npOC. ' €C(0. 

* ^(j^itoii. " d^na^x^P"' ^ TOT€. 
^° ^.p^HeniCKonoc. ^^ kocjuloc. ^^ nniL. 
^^ CTeWoc. ^' noXic. 



see Me and My Son before thou shalt enter into them. And 
John, My beloved, and the beloved of My Son, thou shalt be 
blessed in My kingdom. And thou, Philip, in every city^ 
and in every village into which thou shalt come, the Cross '^ 
of My Son shall go before thee continually, until all the 
people thereof shall have believed^ on thee. And thou, 
Bartholomew, My son, thy soul* shall be a sojourner in the 
Mysteries^ of My Son. And^ thou, O"^ Matthew, thy might 
shall increase to such a degree that thy shadow shall raise the 
dead. And^ thou, O James, the son of Alphaeus, no power 
whatsoever of the Devil ^ shall have dominion over thy body,^ 
or over thy preaching in any place, nay,^*^ on the contrary, that 
which is planted by thee, whatever it may be, shall never be 
rooted up. And thou, Simon Zelotes,^^ no power^^ of the 
Adversary ^3 shall be able to force a way into any place 
wherein thou hast stablished firmly the word^* of My Son. 
And^ thou, O"^ My blessed ^^ Mathias, the sweet odour of 
thee shall go through the world,^^ for thou wast a rich man 
according ^"^ to the things of this world,^^ and yet thou didst 
forsake everything and follow Me.^ And® when all the 
hosts ^^ of heaven saw these blessings which the Father pro- 
nounced on the Apostles,^^ they answered, 'Amen.' And 
now, O"' my brethren the Apostles,^^ forgive me — Bar- 

Then 2° all the Apostles rose up and embraced (or, saluted) ^^ 
Bartholomew. Now ® when the Apostles had said these things, 
they rose up and offered the Offering,^^ and the Holy Virgin ^^ 

* noXic. 

" ctXiothc. 
" Xo^oc. 

^ TOTC. 

^ npoct^op^. 

* ULecTHpibn. 
*^ '^irndJULic. 

^^ JUL&K&piOC. 

" «kCnAk7e. 
^ n&peenoc. 

' niCTeire. 
^" *.XX«.. 


^^ ^.nocToXoc. 


was present with them at that time. When Jesus had spoken 
with them, saying, ' Come ye into Galilee, I will give you My 
peace at that time/ and^ when they had received the Body^ 
and the Blood of the Son of God, the sweet perfume of their 
sacrifice ascended unto the seventh heaven. And the Father 
answered and said unto His beloved Son, ' My Only-begotten ^ 
Son, arise, get Thee down into the world* to Thy companions 
the Apostles,^ and comfort Thou them, and give them 
strength lest their heart become afflicted,® and they fall 
into despair, and they cease to preach [the Gospel] in the 
whole world* in Thy Name, and in My Name, and in the Name 
of the Holy Spirit Arise, O^ My beloved Son, and get Thee 
to Thy brethren and Thy Apostles,^ and bestow upon them 
joy, lest^ they say, ^' Our Saviour^^ hath risen from the dead, 
and hath departed into the heavens in the glory of His 
Father. He hath left us in the cities,^^ and in the villages, 
and hath not given us joy in the place of the sufferings 
which we have endured in the world.'^'* Then^^ the Son of 
God rose up and came down into the world,* and found His 
disciples,^ ^ and Mary the Virgin,^* for they were gathered 
together. And He appeared unto them, and said unto them, 
* Hail,^^ My Apostles,^ who have been chosen above^^ all the 
world.* Hail,^^ My brethren and My companions, the peace ^'^ 
of My Father be unto you, the peace ^^ which is Mine I give 
unto you.^ And He breathed in their faces, and said unto 
them, ' Receive unto you the Holy Spirit.*^ Those whose sins 
ye remit to them, their sins shall be remitted to them ; and 
those whose sins ye retain, their sins shall be retained to 
them.^ And He shewed us His feet 

* -316. ^ ctji)AJi«i. ^ AionorenHC. 

* KocjuLOC. ^ *.nocTo\oc. " Xviiei. 

' niiA.. ^ lo. ' AiHnoTe. 

'" CtDTHp. ^' noXiC. ^^ TOT€. 

" JUL&^HTHC. ^* n*.p^€noc. *^ ^a^ipe. 


(From the Ethiopic Spnaxarium, Brit. Mus. MS. Oriental, 
No. 660, Fol. 4 a) 


And on this day died the holy Apostle Bartholomew, who 
was [one] of the Twelve Apostles. Now the lot fell upon 
this Apostle to go to the city of Al-Wsih, and he and Peter 
went together to them (i.e. to the people of Al-Wah), and 
they preached to them, and they called them to the know- 
ledge of God, and afterwards they worked signs and great 
wonders before them, which terrified their hearts. And after 
this Peter made a pretence that he was going into the 
country, and straightway he sold Bartholomew as a slave, 
and Bartholomew laboured in a vineyard with his master, and 
as soon as they had trained up the vine branches in the vine- 
yard [on the poles], they bore fruit immediately. When the 
son of the governor of that city died, the Apostle Bartholo- 
mew raised him up from the dead, and all [the people] 
believed, and he confirmed them in the knowledge of God. 
And after this our Lord Jesus Christ commanded him to go 
to the country of the Barbarians, and He sent to him Andrew 
the Apostle, with his disciple, that he might help him. And 
the men of that city were of an exceedingly evil disposition, 
and they would not receive the Apostles, [although] they 
worked signs and wonders before them. And God com- 
manded one of the man-eating Dog-Faces to put himself 
into submission to the Apostles, and to obey them in every- 
thing which they commanded him ; and they took him with 


them to that country. And the men of that country brought 
out savage beasts against the Apostles that they might 
devour them. And straightway that Dog-Face rose up 
against those beasts, and tore them to pieces, moreover, he 
slew many of the people of that country. Because of this 
deed all [the people] were afraid, and they prostrated them- 
selves at the feet of the Apostles, and they were subject unto 
them, and they entered into the Faith of our Lord Jesus 
Christ, to Whom be praise ! And [the Apostles] appointed 
priests for them, and they built churches for them, and they 
departed from them praising God. 

And Bartholomew the Apostle departed to the countries 
which were along the sea-shore, whereof the people knew not 
God. And he preached to them, and turned them to the 
knowledge of God, and they believed on the Lord Jesus 
Christ, and did the works which are well pleasing to Christ. 
And Bartholomew the Apostle used to command the people 
to be pure, and to keep themselves remote from adultery. 

Now when Agrippa the king heard about him he was 
exceedingly angry, and he commanded [his people] to put 
the Apostle Bartholomew in a hair sack, and to fill it with 
sand, and to cast him into the sea. And they did even as he 
commanded. And Bartholomew finished his testimony (i. e. 
martyrdom) and his striving on this day. 

Peace (be) to Bartholomew, whom they rolled up in a sack ; 
then they cast him into the deep sea, 

in the presence of the assembled peoples. The doctrine of 
this righteous man, 

which appeared in his hand, was like unto the rich, full 

of an old vine, from which a cluster has been cut off. 


(Brit. Mus. MS. Oriental, No. 6782) 


The blessed John was in Ephesus with the brethren, 
rejoicing in the Lord. Now on the first day of the week all 
the brethren were gathered together, and | John began to Fol. 2 a col. 2 
speak to them, saying, ' My brethren, my fellow heirs, and 
my partners in the Christ Jesus, our Lord, know ye that 
unto you hath the Lord given from His hand power, [and] 
that He hath wrought for you very many mighty works, and 
miracles, and acts of grace. And ye know of what kind are 
the teachings, and the guiding directions, and the refreshing, 
and the service, and the gracious acts, and the gifts, and all 
the other things which ye see with | your eyes, which are Fol. 2 6 col. i 
given unto you from the hand of our Master. He hath never 
made Himself manifest unto you through the eyes of the 
body, neither have ye hearkened unto Him through the ears 
of the body, but He hath made Himself visible unto you 
through the integrity of your heart, and by visions, and by 
works which are holy. Strengthen ye yourselves, then, in 
Him, and ye shall remember Him at all times; moreover, 
ye shall also remember the mystery and the association (or, 
partnership) which hath come | unto you, and which our Lord Fol. 2 6 col. 2 
hath fulfilled. 

'And now, O brethren. He maketh supplication to you 
through Himself, and He appealeth unto you, wishing to 



make you to cease to grieve Him overmuch, or to despise 
Him, or to conspire against Him, for He knoweth the 
despising which taketh place through you. He knoweth 
also the reviling, and He hath knowledge of the treachery, 
and the punishment wherewith ye punish Him. When ye | 

Fol. 3 a ool. 1 shall hearken unto His holy commandment to obey it, He will 
shew compassion upon you. Do not make to grieve through 
you the Good God, the Merciful, the Long-sufPering, Him Who 
is without spot, Him Who is without blemish, the Ineffable, 
the God Who is One alone, the Unchanging One, Him Who is 
without guile, Him Who is without wrath, the Name which 
is above every name^ which men can comprehend. Let Him 
but rejoice with you, and ye enjoy free and happy citizenship 
with Him. Let Him but have gladness with you, and ye 

Fol. 8 a col. 2 live in happiness and innocency. | Let Him but repose in 
your hearts, and ye are turned into beings who rejoice in 
holiness of life. Let Him but shew Himself unmindful of 
you, and ye must live in painful restraint. Let Him but 
have pleasure [in you], and ye become participators in good 
things and in the things which are offered [to Him]. Let 
Him but live delicately, and ye love Him. Let Him but 
laugh, and ye become ready [to follow Him]. 

' I say these things, then, unto you, O my brethren, because 
I hasten to embark on a certain matter which hath been laid 
upon me, and of which the completion shall be unto me | 

Fol, s b col. 1 by the help of God. For of what kind is the other matter 
which I shall say unto you, there being for you the pledge 
of your God ? There is for you the pledge of His kingdom, 
there is for you His presence, which cannot be entreated. If 
ye cease from the habit of sinning from this time [onwards], 
then the deeds which ye have committed through want of 
understanding He will remit to you ; [but] if even after ye 
have had knowledge of Him ye continue and persist in the 

Fol. 86 col. 2 doing | of these same works, they shall first of all try you in 

1 Philip, ii. «. 


the judgement, and [then] they shall deliver you over to the 

And having said these things, [Saint John] prayed, saying : 
* Jesus, Who didst weave the crown which was in Thine 
own garland (?). O Thou Who didst make the crown of all 
the saints, and these plants which are of many kinds, and 
hast changed men into Thy flowers which do not wither 
and fade ! O Thou Who hast spoken Thy words in our hearts ! 
O Thou Who alone dost have a care | for Thy servants ! O Fol. 4 a col. t 
Thou Physician of our bodies. Who dost heal them all for 
nothing ! O Thou Who alone dost do good unto us I O 
Thou in Whom there is no pride (or, upliftedness of heart) 
whatsoever ! O Thou Who alone art the Compassionate, and 
art the Lover of all mankind I O Thou Who alone art the 
Saviour, and the Righteous One, Who existest in every place. 
Who hast existed from everlasting, God, the Christ Jesus ! 
Thou art He Who sheltereth every one who putteth his hope 
in Thee, with Thy gift, | and with Thy compassion. Thou FoL 4 a col. 2 
knowest every wile and every crafty deed of the Enemy who 
doth wage war against us at all times.* 

And when Saint John the Evangelist had made an end of 
saying these words, he took bread, and he gave thanks unto 
God in this manner, saying, ' What other blessing is there ? 
Or what other word can be spoken ? Or what other giving 
of thanks is there which we can pronounce over this bread 
[which] we break, except Thou alone, the Lord Jesus, the 
Christ? I 

' We ascribe glory unto Thee, O Lord Jesus the Christ, Fol. 4 6 col. l 
Whose Name hath been made manifest by the Father. 

'We ascribe glory unto Thee because of Thy coming ia 
through the door. 

' We ascribe glory unto Thee for Thy holy resurrection from 
the dead, which hath been made known unto us through Thee. 

' We ascribe glory unto Thee, the Way. 

*We ascribe glory unto Thee, the Seed, the Word, the 


Salt, the True Gem, the Holy Storehouse, the Plough, 
the Net, the Majesty, Who was sent for the sake of us, the 
Fol. 4 6 col. 2 children of men, that He might deliver | the race of man. 

* We ascribe glory unto Thee, the Truth, the Rest, the 
Glory, the Mighty Power, the Commandment, the Boldness 
of speech, the Freedom, [and] our place of refuge. 

' For Thou art the Lord, the Root of immortality. Thou 
art the Fountain which cannot be destroyed. Thou art the 
Strength which endureth throughout the Ages. Thy Name 
hath been set upon all these things here, so that we also may 
make our cry unto Thee through them. For we know Thy 
Fol. 5 a col. 1 Majesty which is invisible, and which | doth not make itself 
manifest unto us at this time. When Thou shalt have puri- 
fied us, then we shall see Thee alone in the body which Thou 
hast changed from oldness into newness.^ 

And as John was breaking the bread, he prayed over each 
one of his brethren, so that they might be worthy of the 
Grace of the Lord. Similarly Saint John himself, when he 
had tasted the bread, [prayed for himself]. John the Theo- 
logian spake after this manner saying, ' Let me, even me, have 
Fol. 6 a col. 2 a portion | with you, O my beloved.' 

Then he said to Birros (sic), ^ Take with thee two brethren, 
and let them have baskets in their hands, and digging tools, 
and follow ye me.' Now Bibros (sic) was not by any means 
neglectful, and he did according to what he had been com- 
manded by Saint John the Theologian, and the servant of God. 
And when the blessed John had come forth from his house, he 
went outside the gate of the city, and he gave orders that the 
Fol. 5 h col. 1 exceedingly great multitude, | which were following him and 
pressing upon him, should be made to withdraw, and to 
depart from him. And when he had arrived at a place in 
the region wherein were the tombs, he said to one of the 
brethren, [Speak] unto the young men, saying, ' My sons, dig 
a grave in this place,' and those who were there dug down 
into the ground. Then John the Theologian was commanding 


them, saying-, ' Dig the grave very deep/ And he was saying, 

• Dig ye down much deeper ^; and those who were there dug 

down deeper still. And he spake with them, and addressed | 

words to them, and encouraged them, and counselled them Fol. 6 b col. 2 

unto edification, and he instructed them, and he persuaded 

them [to enter] into the Kingdom of God. And he prayed 

over each one of them. 

Now when the young men had finished making the 
grave in the place wherein they had dug it, they arranged 
everything connected therewith in a seemly manner, according 
to what [Saint John] wished. Now we had no knowledge 
whatsoever [of what he was about to do]. Then he took off 
the clothes which were upon him, and having stripped them off 
himself, he threw them down into the | place which they had Fol. 6 a col. i 
dug deep in the ground, and which was in the form of a 
chamber which spread out.^ Then John stood on his feet — 
now the only garment which he had on him was a tunic 
which came down on both sides — and having spread out his 
hands he prayed thus saying, ' [O Thou] God, Who hast 
chosen me for Thyself to be an Apostle to the heathen, and 
hast sent me forth into the world. Who hast made manifest 
the Prophets and His Apostles, Who | hast never ceased from Fol. 6 a col. 2 
doing that which is good since the foundation of the world, 
Who deliverest every one who hath no strength. Who hast 
made Thyself to be apprehended by every man of reason, unto 
Whom every living thing ministereth through His foreknow- 
ledge, Who didst make our soul to have longings, and dost 
make it to be tranquil, or solitary and savage. Who dost Thy- 
self make it to laugh to scorn its enemy, Who didst fashion it 
like unto Thyself when it was dead, Who didst make for it | 
a law which it could distinguish in the abyss of lawlessness, Fol. 6 6 col. i 
Who didst make it to vanquish its enemy by causing it to flee 
from him ; Who didst give it Thy hand and didst deliver it 
from Amente ; Who didst not leave it to become a citizen of 
* i.e. it splayed out towards the bottom. 


this world, Who didst teach it to escape from its enemy ; Who 
didst make Thy knowledge to illumine every place ; Thou Son 
of God, Thou Saviour, Thou Lord, Thou Orderer of the things 
which are in the celestial heights, Thou Guardian of the 

Fol. 6 6 col. 2 things which are on the earth, | Thou Grace and Gladness of 
those who belong to Thee : receive Thou the soul of John, 
which belongeth to Thee, which Thou hast made to be worthy 
of the knowledge of Thee, for it is Thou Who hast kept me 
up to this hour, and I have never at any time polluted myself 
with women. 

' Thou didst appear unto me at the time when I was wish- 
ing to marry a wife in the period of my youth, and Thou 
didst say unto me, " John, I have need of thee/^ Thou didst 
in the beginning act as the steward of my body, when the 

Fol. 7 a col. 1 desires caused by the sicknesses | of the body arose, and it 
was Thou Who didst prevent me from gratifying them on 
many occasions when I was wishing to marry a wife. After- 
wards Thou didst speak to me at the third hour of the day on 
the sea, saying, "John, if it be that thou dost not in truth 
belong to Me, I will withdraw Myself from thee. Take thou 
a wife, and thou shalt make thyself to become blind in both 
thine eyes ; thou shalt suffer grief, [then] thou wilt pray unto 
Me." Thou it was Who didst open my heart three times in 
the same year, and Thou didst graciously bestow upon me 
other eyes, which did not make themselves visible. Thou it 

Fol. 7 a col. 2 was Who didst make the joyful | expectation of the contempla- 
tion of women to become to me an abomination. Thou it was 
Who didst deliver me from a fleeting phantasy, and didst 
keep me for the life which endureth for ever. Thou it was 
Who didst make me to become a stranger to the madness of 
evil which ariseth in the flesh, and didst make me to be 
remote from the death which is bitter. Thou it was Who 
didst deliver me from the second death, that is to say, the 
Gehenna of fire, and didst make me to stand up, being a pure 
man. Thou it was Who didst stop the mouth of the disease 


which appertained to my soul, and didst | prevent the com- Fol. 7 6 col. 1 

mittal of the act which appertained thereto, or rather the 

outward and manifest works which are wont to be performed 

by the body. Thou it was Who didst deliver me, and' didst 

cast out from my heart that which disturbed me sorely. Thou 

it was Who didst prepare me to come unto Thee in a state of 

innocency (or, holiness). Thou it was Who didst make my 

thoughts concerning Thee to be unpolluted. Thou it was 

who didst graciously grant unto me the faith in Thee which 

was undivided. Thou it was Who didst make my thoughts 

and my counsels to incline ever more and more | towards Fol. 7 b col. 2 

Thee. Thou dost give unto each man according to his works. 

It was Thou Who didst deposit in my soul the intention not to 

permit anything whatsoever except Thyself to enter into me. 

For what can I find which is more choice or more pure than 

Thee ? And now I have found Thee. And I have fulfilled 

the stewardship which Thou didst commit to me ; make me 

therefore worthy to enjoy rest in Thy holy repose. Do thou 

bestow upon me graciously the perfection which is in Thee, 

that is to say, | the sinlessness and the salvation, which cannot FoL 8 a col. l 

be described, and which cannot be pried into, and which are 

beyond the comprehension [of man]. I come unto Thee, my 

Lord Jesus, the Christ. Let the fire die down, and let the 

darkness withdraw itself, and let Chaos become helpless, and 

let the furnace of blazing fire be without power, and let 

Gehenna be extinguished, and let the holy angels accompany 

me, and let the demons shake with fear. Let them (i. e. the 

holy angels) wound the Principalities, and let the Powers of 

darkness withdraw themselves | and fall down headlong. Let Fol. 8 a col. 2 

the Places which are on the right hand stand on their feet. 

May Diabolos be put to shame, and Satan made an object of 

ridicule. May his wrath be quenched, and may his raving 

madness be suppressed. May his honour be disgraced, and 

his pride wounded; may his sons be dragged downwards, 

and may all their roots be pulled out. Grant Thou unto me 


the power to walk, and strengthen me so that I may complete 
my course without suffering- and without trouble. I come unto 
Thee, my Lord, that I may receive the good things of those 

Fol. 8 b col. 1 who I live in holiness.' 

And when John the Theologian had said these things, he 
looked towards the east, and he ascribed glory to God, and 
stretching out his hands again he prayed, saying, ' Be Thou 
with me, O my Lord Jesus, the Christ.' Then straightway 
he cast himself down into the pit which they had dug, the 
place wherein his apparel was spread out, and when he had 
said to them, * Peace and grace/ he dismissed the brethren, 

Fol. 86 col. 2 and they departed. | And they came out [of the city] on the 
morrow, and they could not find him, but they found his 
sandal, and the newly-dug ground in the place where he 
had gone down into the earth. Finally they remembered 
the word which the Lord had spoken to Peter, saying, ' If I 
will to make him remain until I come, what [is that] to thee ? 
Follow thou Me.'^ And they ascribed glory to the Lord 
Jesus, the Christ, because of His miracle which took place in the 

Fol. 9 a col. 1 blessed Apostle, and Evangelist, and | Theologian, and holy 
virgin, Saint John, the beloved of the Christ, Jesus our Lord, 
and our God, and our Saviour, to Whom, with the Father and 
the Holy, and universally vivifying and consubstantial Spirit, 
all glory is seemly, now, and always, and for ever and for ever. 

1 John xxi. 22, 23. 


(Brit. Mus. MS. Oriental, No. 7026) 



And it came to pass that when the Saviour had risen from 
the dead, He came on to the Mount of Olives, and sat down. 
And He made a cloud to envelop all the countries wherein 
were the Apostles, and it gathered them together into the 
presence of the Saviour upon the Mount of Olives. And 
John answered and said unto the Saviour, ' My Lord, behold 
Thou didst say unto me : Thou art My | beloved one, and thou Fol. 1 h 
hast found grace before Me. Now therefore, my Lord, I wish £ 
Thee to take me into heaven, and shew me all [the mysteries] 
so that I may know them.^ And the Saviour made answer 
and said unto him, ' John, enquire thou of Me fully, and I on 
My part will hide nothing from thee. Rise up, and let us 
pray to My Father, Who is blessed, and He shall hear us.' 

Then the Saviour and the Apostle [John] rose up, and He 
prayed a long, blessed prayer. And when He had said 
(literally, given) the Amen, the heavens moved away upon 
this side and on that, and they opened out one beyond the 
other even to the seventh heaven. And behold, a great 
Cherubim ^ came out from heaven, and the whole place shone 

1 In the title of the Coptic text of this section strike out the word 
* and ' ; Saint John is the holy virgin. 
* So throughout this section. 

I i 


with bright light, and the whole o£ his body was full of eyes,^ | 

Fol. 2 a and flashes of lightning shot out from him. 

^ Then the Apostles became like unto dead men, and they 
fell down upon the earth through fear ; but the Saviour took 
hold of their hands, and raised them up, and removed the 
fear from them, and stablished their hearts for them. And 
John answered [and said], 'My Lord, explain to me the 
order of the Cherubim, which is exceedingly terrible.' The 
Saviour made answer and said unto John, ' Hearken unto Me, 
and I will shew you everything. Thou seest the Cherubim. 
The words of the Father are hidden within him, from their 
beginning until their fulfilment. Behold, I will make him to 
come to thee so that he may explain everything, O My beloved 

And the Saviour turned Himself towards the Cherubim, and 
He said unto him, * I tell thee to take My beloved John into 

Fol. 2 6 heaven. And thou shalt explain unto him every | question 
^ which he shall ask thee.' Then straightway the Cherubim 
lifted up John upon his wing of light, and he bore him up 
unto heaven. And when he arrived at the first gate the gate- 
keepers opened the door to him with readiness and fear. Now 
I, John, saw great mysteries in the First Heaven. I saw 
twelve men seated upon twelve thrones, within the great gate, 
in great glory and dignity. And I said unto the Cherubim, 
'Master, who are these who are seated in such majestic 
dignity?' The Cherubim said unto me, 'Seest thou these 
twelve men ? These are the twelve Rulers of the worlds of 
light, and each one of them ruleth for one year at a time ; but 

Fol. 3 a Michael | is he who ordereth their operations, so that the earth 

€ bringeth forth its fruit all the same.' [And I said], ' There 

doth come a year sometimes when there is a famine in one 

place or another.' The Cherubim answered and said unto me, 

'Behold, I have shewn thee that which thou didst [ask] me.' 

And I answered and said unto the Cherubim, ' My Lord, 

1 Compare Ezek. i. 18 ; x. 12. 


there cometh a year when water is scarce, and yet there is 
plenty,^ and there cometh a year when water is exceedingly 
plentiful, and yet there is a famine ; [how is this ?] ' [The 
Cherubim] answered and said unto me, ' Seest thou that the 
water is under the feet of the Father ? If the Father lif teth up 
His feet, the water riseth upwards ; but if at the time when 
God is about to bring the water up, man sinneth against Him, 
He is wont to make the fruit of the earth to be little because 
of the sins of men. Now if at the time | when He is about to Fol^3 6 
bestow a little fullness, and men keep guard over themselves ^ 
so as not to commit sin, the Father is wont to bless the earth 
so that it may bring forth fruit, and abundance cometh through 
the supplication of Michael. If only men were to know of the 
supplications of Michael at the time when the water should 
come upon the earth, they would never commit sin at all. 
However, Michael taketh with him twelve times ten thousand 
angels, and they go into the presence of the Father, and they 
cast themselves down before Him, and they do not rise up 
again until God sendeth the waters down upon the world.' ^ 

Then I answered and said unto the Cherubim, 'I have 
heard one say that '' God created the heavens and the earth ^',5 

* i. e. there is an abundant harvest. 

* The Encomium of Eustathius supports this view about the part played 
by Saint Michael in making the waters of the Nile to rise. An honour- 
able lady called Euphemia is greatly tormented by the Devil, who 
attacks her on every possible occasion, and is always foiled by the eikon 
which Euphemia carries about with her. One day the Devil said to 
her, *Thou art saying at this moment that I shall not overcome thee 
so long as thou trustest in this little wooden tablet which is in thy hands, 
and if this be so, know that I will come to thee another time, on a day 
which thou shalt not know, that is to say, on the twelfth day of the 
month Paoni, for on that day Michael will be in conclave with the 
angels, and will be bowing down and praying with all the angel host 
outside the veil of the Father, for the waters of the River of Egypt, and 
for dew, and for rain. And I know that it will happen that he will 
continue in prayer ceaselessly for three days and three nights, and in 
prostrations, and in bowings down, and not standing upright until God 
shall hear him and grant his requests.' — Three Encomiums on St. Michael, 
ed. Budge, p. 90*. London, 1894. « See Gen. i. 1. 


and again, that " God created the waters from the begin- 
Pol^4 a ning ",' And the Cherubim | said unto me, ' Hearken, and 
'^ I will inform thee concerning everything. Before ever God 
created the heavens and the earth, water was in existence, and 
there is no one whatsoever who knoweth anything about the 
creation of water except God Himself. For this reason who- 
soever shall take an oath which is false, in the name of water, 
shall never receive forgiveness. And whosoever shall take an 
oath [which is false] by the wheat-plant, [shall also never 
receive forgiveness, for], the same ordinance applieth to both 
the water and the wheat-plant."* 

And I said to the Cherubim, ^ My Lord, I wish that thou 
wouldst inform me concerning the matter of the wheat-plant, 
and tell me where, in the beginning, before the earth had 
been cultivated, it was found that man might live upon it.* 

The Cherubim said unto me, ' Hearken, and I will inform 

thee concerning everything. Now it came to pass that God 

having created Adam placed him in the Paradise of joy, and 

Fol^4 b He gave him a command | saying thus : '* Of every tree 

** which is in Paradise thou shalt eat, with the exception of 

the tree of the knowledge of that which is good and of that 

which is evil; of that thou shalt not eat. And on the day 

wherein thou shalt eat thereof thou shalt certainly die/'^^ 

Now the Devil was jealous of Adam when he saw with what 

great glory he was surrounded. The Sun and the Moon, the 

two great luminaries, used to come daily and worship Adam 

before they rose above the earth. And the Devil went and 

led astray Adam and his wife, until at length they were cast 

forth out from Paradise ; and they were banished to the land of 

Eueilat,^ where Adam lived a life of care and anxiety. Now 

after all these things, Adam was an hungered, and he could 

not find food to eat similar to that which they were wont 

Fol. 5 a to eat daily in Paradise. | And he cried out to the Lord in 

^ grief and in tribulation of heart. And the Son of graciousness 

1 Gen. ii. 16, 17. ^ nj^in, Havilah, see Gen. ii. 11. 


(or, goodness). Who acted as sponsor for him, had compassion 
upon him, and He spake unto His Good Father, the Lord 
of the Angels and of the Spirits, saying, 'Behold, the man 
whom We have created in Our image and likeness is an 
hungered, and I am sorrowful on his account, O My Father. 
Now, if it be Thy will, do not let him die before Thy face/ 

And in this wise did His Father of Compassion answer 
and say unto His beloved Son, ' If it be that Thou art moved 
with compassion for the man whom We have created, and 
who hath cast [My] commandment behind him, go Thou 
and give him Thy flesh and let him eat thereof, for it is 
Thou who hast undertaken to act as his advocate.' 

And the Son of Goodness made answer and said unto His 
Father, | 'Blessed be Thy word. That which Thou hastFol^5 6 
said I will do.' Then the beloved Son came forth from the * 
presence of His Good Father, and He took a little piece of 
His right side, of His divine flesh, and He rubbed it down 
into small pieces, and brought it to His Holy Father. His 
Father said unto Him, ' What is this ? ' And He said, ' This 
is My flesh, according to what Thou didst say unto Me.^ His 
Father answered and said unto Him, 'Yea, certainly. My 
Son. Wait, and I will give unto Thee some of My own flesh, 
which is invisible.' 

Then His Father took out a portion of His own body, and 
He made it into a grain of wheat, and He brought forth the 
seal of light wherewith He set a seal upon the worlds of 
light, and He sealed the grain of wheat in the middle thereof. 
And He said unto His beloved Son, ' Take this, | and give Fol. 6 a 
Thou it unto Michael, the Archangel, and let him give it unto *^ 
Adam, and let him tell Adam that he and his sons shall live 
thereon. And Michael shall teach him to sow it, and to 
gather it in at harvest.' Then Jesus called Michael, and said 
unto him, ' Take this [grain], and give it unto Adam so that 
he and all his sons may live thereon.' And Michael came to 
Adam, and he was on the Jordan, and it was the eighth day 


since he had eaten anything, and he was crying out to the 
Lord [for food]. And Michael said unto him, 'Peace be 
to thee ! The Lord hath heard thy prayer, and He hath 
sent unto thee a seed of grain.' And when Adam heard these 
words from Michael, his body recovered its strength, and he 
came from the water, and cast himself down at the feet of 
Michael. And Michael gave unto him the grain which had 
been sealed with the seal of light, and he taught him how 

Fol. 66 to sow it and to | reap it, and he went up into heaven with 

16 [great] glory. Therefore the water, and the wheat-plant, and 

grain, and the throne of the Father stand in one category, 

and they are the equals of the Son of God. Now I John 

saw these things, and I rejoiced when I had heard them. 

And it came to pass after these things that the Cherubim 
raised me up upon his wing of light, and carried me into the 
Seventh Heaven, and I saw mighty miracles take place 
therein. I saw [there] all the ranks of the angels. The 
first rank [contained] the Seraphim, who were dressed in the 
grain-plant, and they had golden censers in their hands, and 
they said, ' Hallelujah ! ^ The angels in the second rank had 

Fol. 7 a golden I phials in their hands, and they were filled with dew, 
*^ and they were emptying them out on to the fields. Now 
Michael was the governor who was over them, and he ap- 
pointed unto each one of them his work. 

And I saw another great and wonderful thing. Whilst 
I John was looking at the angels as they were all divided 
into ranks, I found that the name of Michael was written 
upon all their garments, and that the angels were crying 
out his name always. And I answered and said unto the 
Cherubim, 'How doth it come to pass that the name of 
Michael is written upon their garments? And wherefore 
do they cry it out ? ^ And the Cherubim answered and said 
unto me, ' No angel is allowed to come upon the earth unless 
the name of Michael is written upon his garments, for other- 
wise the Devil would lead them astray.^ 


After this I saw a great fountain of water, | whereof the Fol. 7 b 
waters were as white as snow, or as I might say, its waters ^"^ 
were like unto milk, and there was an angel standing above 
it, and his wings were dipped in the water. And the place 
round about the fountain was planted with trees which were 
laden with fruit, and the fruits thereof were of a very great 
many different kinds. And this fountain was like unto 
a sea, and every tree which grew by the side of it consisted 
entirely of one branch. 

And I, John, saw another great and wonderful thing there. 
I saw the root of a tree which emitted water into the fountain. 
And I said unto the Cherubim, ^ My Lord, explain to me the 
matter of this fountain, the water whereof is white, and 
the matter of this angel, which standeth above it.' The 
Cherubim said unto me, ' This is the fountain which poureth 
out the dew upon | the earth.^ I said unto him, ' How is it Fol. 8 a 
that this angel is standing above it, with his wings always *^ 
dipped in the waters of the fountain ? ' The Cherubim said 
unto me, ' Seest thou this angel ? His work is this. Every 
time the trumpet soundeth he riseth up, and he shaketh his 
wings which are full of dew, and he smiteth the heavens 
therewith, and the heavens open, one beyond the other, so 
that the dew may distil through them upon the earth/ And 
I said unto the Cherubim, 'In what way do these Seven 
Heavens open, one beyond the other, so that the daylight 
may penetrate them and fall upon the world?' And the 
Cherubim answered and said unto me, ' Hearken, and I will 
explain everything to you. There are seven trumpets ap- 
pointed over the dew, and all these are wont to sound before 
the dew cometh upon the earth. | When the first trumpet Fol. 8 b 
soundeth, and the second, and so on until the seventh, the *^ 
dew folio weth the sound of the trumpets from one heaven 
to the other. The seventh trumpet belongeth to Michael, 
and when Michael bloweth his trumpet, the dew runneth 
swiftly, and all the governors withdraw, until it cometh upon 


the earth in order to make all the fruits to swell (or, 

Now, whilst I was marvelling [at these things], I saw 
another angel coming from a distance in wrath, and he stood 
up by the fountain which was filled with dew ; he wept, and 
his eyes dropped blood into the fountain which was full of 
dew. For he was filled with wrath against all mankind, and 
Fol. 9 a the whole of the place trembled | and shook when he stood 
^'^ up there. Then the heavens opened on this side and on that 
and everywhere, and I saw a great and mighty angel come 
forth from the heavens, and they called his name Michael, 
and he was girt about the loins with a girdle of gold. There 
was a sponge in his hand, wherewith he wiped away all the 
tears of the angel of wrath, and he drove the Angel of Wrath 
afar ofP, saying, ^Get thee gone from this fountain, thou 
Angel of Wrath, for thou wishest to bring a famine upon the 

And I said unto the Cherubim, ^My Lord, shew me the 
matter of the Angel of Wrath whose eyes drop blood into 
the fountain/ He said unto me, ' Seest thou the Angel of 
Fol. 9 6 Wrath ? He is the Angel of Famine. If Michael | were 
IH to cease from the wiping away of his tears [of blood] which 
he letteth drop, and were to allow them to enter the fountain, 
the [water thereof] would come to an end and the dew which 
falleth down upon the earth, and diseases and dissensions 
would break out, and the land would be smitten with famine/ 
And moreover, he said unto me, ' There are forty legions of 
angels, each legion containing ten thousand angels, who sing 
hymns over the dew until it cometh upon the earth, without 
any blemish at all in it/ 

After these things he brought me to the Land of Edem 
(Heb. ^1\^.). He placed me upon his wing of light, and he 
brought me to the place where the sun riseth, by the side of 
the fountain which supplieth water to the four rivers, Phisdn, 
Tigris, Geon (the Nile), and the Euphrates. I saw the Paradise 


of joy, I which was filled with all kinds of trees which bore Fol. 10 a 
fruits of all kinda And I said to the Cherubim, ' My Lord, ^^ 
I would that thou wouldst shew me the tree [of the fruit] 
whereof Adam ate, and became naked, and God was afterwards 
wroth with him/ The Cherubim answered and said unto me, 
'Thou askest a question which concemeth great mysteries, 
but I will hide nothing* whatsoever from thee. Now there- 
fore, rise up, set thyself behind me, and I will explain to thee 
everything, and I will shew thee the tree [of the fruit] of 
which Adam ate/ 

Then I rose up and I followed him. I walked through 
the Paradise, and I looked round about, and I saw the tree 
in the middle of Paradise ; now it had no fruit upon it, and 
thorns grew all over it, and the trunk went down | into the Pol. 10 6 
ground a very long way. And I answered and said to the H 
Cherubim, *Make me to understand the matter of this tree 
which hath no fruit on it, and which is grown over with 
thorns.' And the Cherubim said unto me, ' This is the tree 
[of the fruit] of which Adam ate and became naked.' And 
I said unto him, ' There is no fruit on it ; where did he find 
the fruit which he ate ? ' And the Cherubim said unto me, 
' A kind of fruit did grow on it, and it was not without fruit 
[at that time].' And I said unto him, 'Of what kind was 
its fruit ? ' He said unto me, ' It was a kind of apple.' And 
I said unto the Cherubim, ' Shall it remain wholly without 
fruit, or not?' And he said unto me, 'This is the order 
which God laid upon it from the beginning.' 

Now whilst I was marvelling at these things I saw Adam. 
He was coming along at a distance, and he was like unto 
a man who was | weeping. He was spreading out his Fol. 11a 
garment, and he was carrying away in his garment [the ^^ 
leaves] which were under the tree, and pouring them out on 
the ground, and burying them. And I said unto the 
Cherubim, *Why is Adam spreading out his garment, and 
putting in it the dried leaves which have been blown off the 



tree, and digging a hole in the ground and burying them 
therein?' And the Cherubim said unto me, 'From the 
moment when the Devil entered into Paradise, and seduced 
Adam, and Eve his wife, the trees, which up to that time 
had possessed a sweet smell, ceased to have any smell at all, 
and their leaves [began to] fall off. And Adam used to dress 
himself in the leaves, and to make them be witnesses for him 
in the judgement because of what he had done/ Then I said 
unto the Cherubim, 'My Lord, by what means did the 
Devil enter into Paradise, and seduce Adam and Eve ? Unless 
this matter had been permitted by God he could not have 

Fol. 11 b entered in, | for nothing can take place without [the consent 
r5 of] God/ 

Then the Cherubim said unto me, ' Four and twenty angels 
are appointed to Paradise daily, and twelve go in there daily 
to worship God. Now at the moment when the Devil went 
into Paradise^ and seduced Adam, there was no angel at 
all in Paradise, but an agreement took place [that they 
should remain outside it] until Adam had eaten of the tree/ 
And I said to the Cherubim, ' If they agreed to this, with 
the consent of God, then no sin rests upon Adam/ And the 
Cherubim said unto me, ' By no means. If Adam had been 
patient for a short time, God would have said to him, '' Eat 
thou of the tree.'' God removed the righteousness wherewith 

Fol. 12 a he was arrayed, and He cast him forth from | Paradise, in 
^^ order that the things which He spake might be fulfilled 
[when] He should send His Son into the world.' 

And I said unto the Cherubim, ' My Lord, of what kind 
was this righteousness wherein Adam was arrayed, and which 
he received from His hand ? ' And the Cherubim said unto 
me, 'On the day wherein God created Adam, Adam was 
twelve cubits in height, and six cubits in width, and his neck 
was three cubits long. And he was like unto an alabaster 
stone wherein there is no blemish whatsoever. But when he 
had eaten [of the fruit] of the tree, his body diminished in 


size, and he became small, and the righteousness wherein 
he was arrayed departed and left him naked, even to the tips 
of his fingers, that is to say, to his very nails. If he was not 
cold in the winter, he was not hot in the summer/ 

And I answered and said unto the Cherubim, | ' My Lord, Fol. 12 b 
at the time when God created Adam, He also created Eve ^"^ 
with him from the heavens (?). But, on the other hand, I have 
heard that God created Adam and Eve from the beginning, 
and, again, I have heard that God brought a deep sleep upon 
Adam, and that when he was unconscious, He took one of 
the ribs from his side, and made it into a woman, and that 
He filled up the place where the rib was in his side with 
flesh. The Almighty did not then create two bodies, there 
being [only] one body/ And the Cherubim answered and 
said unto me, * Hearken, and I will explain unto you every- 
thing. At the time when God created Adam, He created 
Eve also with him, in one body, for at the time when the 
Master was working at Adam, the | thought concerning Eve Fol. 13 a 
was with Him. For this reason two bodies came from one *^€ 
body, but He did not separate them from each other imme- 
diately. At the time when He brought slumber upon Adam, 
and Adam fell asleep, and slept heavily. He brought Eve 
forth from him, and she became his wife. She was, of a 
surety, hidden in the rib of the left side [of Adam] from the 
day wherein God created him. Consider, then, with great 
attention the sign which is in the sons of Adam.' 

And I said unto the Cherubim, ' O my Lord, what is the 
sign which is in the sons of Adam?' And the Cherubim 
said unto me, 'At the moment when the ice (or, cold) was 
about to come upon the earth, the first things which went 
cold in the body of the man were his finger nails. Because 
at the time when God deprived Adam | of the righteousness Fol. 18 b 
wherein he was arrayed, the first things which grew cold ^^ 
were his finger nails. And he wept, and cried out to the 
Lord, saying, Woe is me, O my Lord. At the time when 


I kept the commandments of God, and before I did eat of 
the [fruit of] the tree, my whole body was white like my 
nails. For this reason every time Adam looked upon his 
nails, he used to cry out and weep, even as Hezekiah, 
when he was sick, used to turn towards the wall, and 
weep.' ^ 

[And I answered and said unto the Cherubim, ^When 
Hezekiah] was weeping, why did he not look at a man 
[instead of a wall] ? ' And the Cherubim said unto me, 
^[Hearken], and I will make everything manifest to you, 
O faithful virgin. Now it came to pass in the time of 

Fol. 14 a Solomon that the king compelled | all the demons to describe 
^\ to him all the various kinds [of sicknesses], and the remedies 
which were to be employed in healing them all, and the 
various kinds of herbs which must be used in relieving the 
pains of sicknesses, and Solomon wrote them all down upon 
the wall in the House of God. And any man who was 
attacked by a sickness [or, disease], no matter of what kind, 
used to go into the temple, and look upon the wall, until 
he found there written the remedy which was suitable for 
his sickness ; then he would take that remedy, and would go 
into his house, ascribing glory to God. And it came to pass 
that, after Solomon the king was dead, Hezekiah plastered 
over the walls of the temple with lime, and the prescriptions 
for the relief of sickness could no longer be found. Now 
when Hezekiah the king had fallen sick, and was sick unto 
death, he could not find the prescription whereby to heal his 
sickness, because it was he himself who had plastered over 

Fol. 14 & the walls of the temple with lime. | And when the prescriptions 
*^** which had been written upon them could not be found again, 
he went into the house of the Lord, and lay down there, and 
he looked upon the wall, and he wept, saying, " My Lord, let 
not that which I have done in the matter of plastering over 
with lime the walls, whereon were inscribed the prescriptions 
1 2 Kings XX. 2 ; Isa. xxxviii. 2. 


for healing, be held to be a sin [by Thee], for I said. Let 
men make supplication to God with hope, and they shall 
find healing. Never shall I find a prescription for healing 
whereby I may be made whole/' And the Lord heard [him], 
and had compassion upon him, and sent unto him Isaiah the 
Prophet, and he spake unto him, saying, '' Take the fruit (?) 
of the wild fig-tree, and plaster it over thy body, and thou 
shalt find relief/' ^ Now therefore, O John, God will never 
forsake the man who performeth [His commandments].' 

And again I said unto the | Cherubim, 'My Lord, I would Fol. I5a 
that thou didst make me to understand the matter of the ^^ 
Cherubim, whose voices cry so loudly in heaven that mankind 
tremble upon earth [at the sounds thereof].' 

And the Cherubim said unto ine, 'Dost thou see these 
great winds which are shut up inside their storehouses, over 
which the angels are set ? "When the trumpet soundeth inside 
the covering (or, veil), the gentle winds come forth, and they 
breathe upon the wings of the angel who is over the fountain 
of the dewj then the angel moveth his wings, and the dew 
Cometh upon the earth, and the seed (or, grain) groweth in 
the earth, and the trees, and the crops, and the fruit. If the 
trumpet doth not sound, a harsh, strong noise cometh forth 
from heaven, and thereupon the waters | of rain come upon Fol. 15 b 
the earth in great quantities, which make the fruits grow, \ 
and rain-storms, and thunders of which men are afi-aid. For 
it is the sound of the rustling of the wings of the Seraphim 
which governs the waters of rain, until they come down into 
the firmament ; and they fall on the earth gently, for if they 
were to descend upon the earth in their [full] violence they 
would lay waste the earth just as did the waters of Noah and 
the lightnings which came with them. [This would happen] 
if the Seraphim did not come down to govern the waters of 
the rain, for all the waters are in the sky and the heavens. 
Behold, I have made clear to you all mysteries.' 
* 2 Kings XX. 7 ; Isa. xxxviii. 21. 


Fol. 16 a And I answered and said unto the | Cherubim, ^My Lord, 
TViw I would that thou didst make me to know what it is which 
supporteth the sky and maketh it to be suspended thus/ 
And the Cherubim said unto me, ' It is suspended by faith, 
and by the ordinance of God/ And I said unto the Cherubim, 
' What is it that supporteth the earth ? ^ And the Cherubim 
said unto me, ' It is four pillars which support the earth, and 
they are sealed with seven seals/ 

And I said unto him, 'My Lord, be not wroth with me 
when I ask thee this matter also ; shew me, what is it that 
beareth up the four pillars ? ' And the Cherubim said unto 
me, ' He Who created them knoweth what appertaineth to 
them/ And I said unto the Cherubim, ' My Lord, what is 
the ordinance concerning the hours of the night and day?' 

Fol. 16 h He said unto me, ' Hearken, I will shew thee. God | ap- 
^Vii pointed twelve Cherubim to stand outside the curtain (or, 
inner veil), and they were not to toil in any way, but were 
to sing twelve hymns daily. When the first Cherubim had 
finished [singing] his hymn, the first hour came to an end. 
When the second Cherubim had finished [singing] his hymn, 
the second hour came to an end, and so on until the twelfth 
Cherubim. When the twelfth [Cherubim had finished singing 
his hymn], the twelve hours were ended.' 

Then I said to the Cherubim, ' As concerning the twelve 
hours of the night : are there Seraphim appointed over them, 
or not ? ' And the Cherubim said unto me, ' Assuredly not, 

Fol. 17 a but when the beasts, and the birds, | and the reptiles pray, the 
Xi? first hour is ended. When the second hour is ended, the 
beasts pray [again], and so on until the twelfth hour of 
the night ; it is the animals of God which set limits to them.' 
And I said unto the Cherubim, 'Doth the sun know when 
the twelve hours have come to an end, so that he may depart to 
the place where he setteth or riseth?' And the Cherubim 
said unto me, ' When the angels who blow the trumpets have 
finished, Michael knoweth that the twelfth hymn is finished, 


and he speaketh to the Angel of the Sun, who goeth and 
bringeth to an end his course/ 

And I answered and said unto the Cherubim, * My Lord, 
is it I God Who ordaineth the life of a man from the time Fol. 17 6 
when he was in his mother's womb, or not?^ And the X*:^ 
Cherubim said unto me, ' Know thou that [one] man is wont 
to perform very many superfluous works, [and another] very 
many acts of goodness, from the time when he is bom to the 
end of his life. God, however, setteth a sign on the righteous 
man before He fashioneth him, for it is impossible to cause 
anything to happen without God. But sin is an alien thing 
(or, stranger) to God, for He Who created man was without 
sin. It is man who himself committeth sin, according to his 
wish, and according to the desire of the Devil.' 

And I said unto the Cherubim, 'Man hath been born to 
suffering, according to what Job said, '^ My mother brought 
me forth for suffering.'' ' ^ And the Cherubim said unto me, 
'God is a compassionate | Being, and He doth nofc forsake Fol. 18 a 
man utterly, but He sheweth mercy upon him, for he is His \e 
own form, and His own image, and is the work of His own 
hands. And now, O John, He will not forsake him that 
doeth the will of God, and he who doeth good things shall 
receive them doubled many times over in the House of God.' 

And I said unto the Cherubim, ' My Lord, at the moment 
when God is about to create man, doth He give him the name 
''righteous" or "sinner", or not?' And the Cherubim 
said unto me, ' Hearken, and I will shew thee. At the 
moment when God is about to create a man, before He 
placeth him in the womb of his mother. He calleth all the 
angels, and they come and stand round about. If the Father 
blesseth the soul, the angels make answer " Amen ". | If there Fol. 18 6 
come from His mouth the words, *' This soul shall give Me \c 
rest," the angels make answer "Amen". If the Father 
saith, "This soul shall commit iniquity," the angels make 

» Job y. 7 ; xiv. ;. 


answer " Amen ". Whatsoever cometh forth from the mouth 
of the Father, that cometh to pass/ And I said unto the 
Cherubim, 'Is the matter of which man is fashioned more 
excellent than that of the beasts ? ' ^ The Cherubim said 
unto me, 'Yes. Now when men die, each one of them is 
taken to the place of which he is worthy, but so far as beasts 
are concerned, whether they die, or whether they live, their 
place is the earth.' 

And I said unto the Cherubim, ' Are there souls in them ? ' 
He said unto me, 'Every created thing hath a soul in it. 
Now therefore, the soul of every created thing is its blood/ 
And I said unto the Cherubim, ' Will they then be punished, | 
Fol. 19 a or will rest be given unto them ? ' He said unto me, ' Let 
\'7 it not be that rest be not given unto them, and let them 
suffer not ; but man is a being who can suffer, and can enjoy 

And it came to pass that when I had heard all these things, 
I marvelled at the works which God performeth in connexion 
with man. And I said unto the Cherubim, ' [My Lord], be 
not wroth with me if I ask this matter also. I would that 
thou didst inform me concerning the stars which we see in 
the firmament, and tell me why it is that we cease to see 
them when the sun hath risen. I would that thou didst 
inform me where it is they go until it is time for them to 
perform their service again.^ And the Cherubim said unto 
me, ' The stars are of different orders. There are some stars 
which remain in the heavens until noon, but they cannot be 
Fol. 19 & seen because of the light of the sun. | There are seven stars 
Xh which come in the north of the world, and they remain there 
in the heavens always. And there are seven stars in the 
heavens which are called neeiiTHp ; those which are there are 
not permitted to emerge from their place of storehouse, except 
when death cometh upon the earth.' 

And I said unto the Cherubim, ' Why is it that one star 

* Bead oireT noojuie it nptoAie otct na^ nxfinooTe. 


differeth from another ? And why is it that a star is wont 
to transfer itself from the place which it had originally [to 
another] ? * And the Cherubim said unto me, ' Hearken, and 
I will make known unto you everything. There are very 
many orders of stars which move from the place wherein they 
were placed originally, but the decree of God which directeth 
them abideth for ever. Behold now, I have made manifest 
unto thee all things, O beloved one of God. Arise, get thee 
down into the world, and tell therein everything which thou 
hast seen.' { 

Then straightway the Cherubim brought me down on the Fol. 20 , 
Mount of Olives, where I found the Apostles gathered ^^ 
together. And I told them of the things which I had seen, 
and when we had saluted (or, kissed) each other, each de- 
parted to his country, ascribing glory to God. And they 
preached in the Name of the Christ, through Whom be glory 
to Him, and His Good Father, and the Holy Spirit for ever. 



(Brit. Mus. MS. Oriental, No. 7020) 


PoK^06 The subject 5 of this festival to-day is full of joy, for it 
** is our holy father, who had put on Christ, Apa Pisentius,^ 

^ He flourished during the second half of the sixth century and the 
first half of the seventh. 

2 TCen'l-, a small town or village, which was situated on the right or 
east bank of the Nile in Upper Egypt, near the ancient town of Coptos, 
the modern Kuft. See Quatremfere, Memoires Oeog., tom. i, pp. 271, 272. 
The * Mountain of Tsenti ' was a part of the range of hills which lies round 
about Coptos, and which, according to Am^lineau, was called by the 
Arabs Gebel Al-As^s, ^^L-^ll J-^ (see Qeog. de V^gypte, Paris, 1893, p. 62), 
which is clearly a translation of some old Egyptian name of the town, 

which may have been ^^^ wwna 'wwv\ u) ^. According to Abu Salih 

(ed. Evetts and Butler, p. 233) the Monastery of Pisentius lay to the 
west of Kus ; the church was dedicated to the Virgin Mary, and Pisentius, 
the subject of this Encomium, was buried in it. 

* In the title of the Memphitic version of this Encomium published by 
Am6lineau, Un Eveque de Ke/t au VIP Steele, Paris, 1887, John, the disciple 
of Pisentius, is mentioned together with Moses, Bishop of Keft, as joint 
author of the work. This title reads g*wii kot^i e&oX^en nierKW- 
juuoit exd.cj'xoTOT n-se e^Md^ julwttchc meniCKonoc htc KeqT ec^H 



who was full of light; and who spread abroad a sweet odour 
at all times, not only during the day, but during the night 
also. All the beasts which are upon the earth, and [all] the 
birds which are in the heavens rejoice, and move about 
gladly, and are happy this day because of the good and 
glorious news of him which hath reached them, according 
to what the words shall inform us, if we are able to proceed 
to the end. I took an oath to keep silence and not to speak 
concerning thy righteous acts and judgements, because thou 
thyself didst flee from the adulations of men from the very 
beginning, when thou didst become a monk, and before thou 
didst become a bishop. And indeed if we were all | to be Fol. 21 a 
gathered together, each one having the opportunity of speak- a£S 
ing, one would declare [the greatness of] his knowledge, and 
another his power of disputation, and another would proclaim 
his power of revealing hidden things; and thus it would 
happen that all the descriptions [of him] would be laudatory. 
Saint James the Apostle cried out in his Catholic Epistle, 
saying, 'He who knoweth how to do what is good, and 
doeth it not, it is a sin unto him.' "^ Let us learn, moreover, 
who it was to whom the Apostle [Paul] referred in his words, 
*I knew a man in Christ fourteen years ago, but whether 
he be in the body I know not, or whether he be out of 
the body I know not, it is only God Who knoweth, 
[this man I say] was caught up into the | third heaven. Fol. 21 6 
And I knew such a man, but whether he be in the body xxii 
[now], or whether he be out of the body [now] I know not, 
it is only God Who knoweth, [this man I say] was caught up 

eeoTA.ii &&&& mceiiTioc nieniCKonoc nxe Ta^inoXic noTWT neqT 
^en negooT Aineqep t^Aieiri eTTMHOTT ere cot i^ Juni«.£iOT 
ennn ne eqepcTJUit^wnin nejii&q n-xe iio&nnHC ireqjui&eHTHC 
€OTU)OT Ainenec Ttrz ti^qc. 

* i. e. July 7. " Read Tgrno^ecic. 

* The name is spelt in various ways ; see the forms in the List of 
Proper Names at the end of this book. 

7 Jas. iv. 17. 


into Paradise, and heard things which were hidden, the which 
it is not lawful for man to utter/ ^ 

Of whom then was the Apostle speaking if it was not 
Pisentius ? For all the saints have fled from the glory (or, 
adulation) of this world, and this did also our glorious father, 
Apa Pisentius, whom God hath made manifest to us in our 
own days. He was a giver of light to the whole world. He 
was salt which was purified for every one, according to that 
Fol. 22 a which is written in the Gospel, ' Ye are the salt of the | earth. 

•**'^ Now if the salt hath become tasteless, wherewith shall they 
make it salt [again] ? ' ^ And again, ' Ye are the light of 
the world.' ^ He hid his life and the works thereof, but 
God hath made manifest those who perform His will and 
commandments, generation after generation, according to 
that which is written, ' God draweth nigh to every one who 
crieth out to Him in truth, and He doeth the will of every 
one who holdeth Him in fear, and He will hear their 
supplication, and will deliver them.' * Now if ye wish to 
know whether he hated the glory (or, adulation) which was 
vain, and whether he wished not for any to applaud him 

in any way or not, go into ^ and learn concerning 

him from the acts of his life and the manner in which he 

used to live. And hearken ye unto me with diligent attention. 

It came to pass on a certain day, when he was still a monk, 

and before God had set him apart for the episcopacy, that he 

Fol. 22 b was meditating quietly | by himself in the Mountain of Tsente, 

jUL'ik when his brother came to visit him; now his brother was 
walking with a certain believing brother, and they met the 
holy ascetic face to face, and received a blessing from his 
holy hand. Then he asked them, saying, ^ Have ye any 
decided reason for coming into this region ? ' And they 
answered, saying, ' In the first place, we set out in order to 
come to thee, and to pay thee a visit, and to receive thy 

» 2 Cor. xii. 2. « Matt. v. 13. 3 ^att. v. 14. 

* Ps. xxxiv. 17. ^ Reading uncertain here. 


blessing. For had it not been for the cares of the world 
which have occupied us for several days past we should have 
passed thy way before this.^ In the second place, we have 
a little business in this neighbourhood which we wish to 
arrange ; but do thou pray on our behalf, O father, that God 
may journey with us. If God be pleased to permit us to 
do this we shall return to thee again, and we wiU salute 
(or, kiss) thee, and receive | thy blessing before we return Fol. 23 a 
to our houses, if it be God's will.' -"-^ 

And the holy man answered and said, 'Depart ye in 
gladness. But, O my sons, take good heed to yourselves, 
[and] do not commit sin. For neither the world, nor that 
which is in it, is of any account, because it existeth for 
a season only. My sons, take ye good heed to yourselves 
in these villages. Hold no intercourse with a woman who 
is bad. Do not seize the ox of the poor.^ If there be any 
man in this region who is indebted to you, do not treat him 
harshly, and do not attempt to force him to pay by legal 
means; but watch what is in [his] mind, in order that God 
may shew compassion unto you.' And they answered, saying, 
* Pray for us, O our father.' And they came away from his 
presence, and they acted [according to] his plan (or, way), 
and they gave glory to God because of the words of advice 
wherewith he had advised them. 

I And the holy man, the anchorite, Apa Pisentius, stood Fol. 23 b 
up, and recited the beginning of the Book of Jeremiah the iVc 
Prophet.^ Now [meanwhile] his brother, and the believing 

^ This rendering is only a suggestion. 

• From this it is clear that the family of Pisentius was well-to-do, and 
could afford to lend money to the peasants in the neighbourhood. 

' At the beginning of his career as a monk Pisentius is said to have 
learned the entire Psalter by heart. &,ip^oc on eo^AHTq 'S.e ^en. 
^J-a^pX" ■**•€" €T«.qep Aionoxoc -se ^cujioni €^peq<5'i x».ni\^&.\- * 
THpion n&,noc^HTHC. When he had learned the Psalter by heart, he 
began the Twelve Minor Prophets ; in twelve days he had learned them 
all, [for] each day he committed one to memory. He learned also the 


man who was travelling with him, departed, and they 
arranged their business according to the word of the holy 
man who had made entreaty to God on their behalf. And 
God made straight their way, and they returned to him in 
his cell in haste at the dawn of day. 

And when they had come to him, they heard him reciting 
the words of Saint Jeremiah with great calmness and clearness, 
and they sat down outside his place of abode for a little time, 
saying, ' It is not right, and the matter is not of such urgency 
as to make it seemly for us to cry out to the holy man | 
Fol. 24 a inside until he hath finished reciting the Scriptures and 
'Kr^ praying/ And when Pisentius had concluded the reciting 
of the Prophet Jeremiah, and had finished [his prayer], the 
two men rose up and knocked at the door, at the very moment 
when he began to [recite] the [Book of the] Prophet Ezekiel. 
And they sat down, and did not cry out to Pisentius inside. 
And finally he finished reciting the whole of the [Book of] 
the Prophet [Ezekiel], and he shut his mouth, for the evening 
had come. And when the two men knocked at the door, 

Holy Gospel according to St. John by heart. d^cigioTTi •a».€ on jueiienca. 
^peqepawHOc^HTiTiK jULni-v^/aiXTHpion d^qgi *wpx" **^"' '^ nKOT'xi 
juLnpoc^HTHC oirog ^en i5i negoov Aqepa.noceHTi'zm auulioot 
neig&qcoXi noTa^i JuuuHni ii&,iTOce^HTHC * e!.q(^i -^e on juLHieTr*.^- 
K^eXion ee^OTdife k&t& ia)&nnHC na^noc^HTHC. On one occasion a 
brother was passing the cell of Pisentius just as the holy man began to 
recite the first book of the Minor Prophets. The brother sat down and 
listened to him, and by some means was able to see what went on in 
the cell of the holy man. Whilst Pisentius was reciting the Book of 
Hosea, the Prophet Hosea himself stood by his side (epe mnpoc^HTHC 
(OCHC ogi €p*>.Tq epoq), and when he finished the Prophet embraced 
him, and then went up into heaven. As Pisentius recited the other 
Books, the Prophets Amos (^jutoc), Micah (juliX€«^c), Joel (iiohX), 
Obadiah (dLA-Jkioir), Jonah (icanaic), Habakkuk (*,fcAa,KOTUL), Nahum 
(n&.OTJUL), Zephaniah (cot^oniA.c), Haggai (e.T"C€«kC), Zechariah (7«k- 
5Q^dkpi«>.c), and Malachi (jUL&.\«.p(^iA.c), came in one after the other, and 
stood by his side, and, as he finished reading each Book, the author 
thereof embraced him, and then ascended into heaven (Am^liueau, op.ciU, 
pp. 75, 83, 90). 


Pisentius answered them, saying, ' Bless me.' And he looked 
out upon them from a large window, and he spake unto them, 
saying, ' Did ye come to this place many hours ago ? ' And 
they said unto him, 'We came here at dawn, but we did not 
dare to cry out to thee inside until thou hadst finished thy 
recital [of the Scriptures]/ Then straightway Apa Pisentius 
wept, and smote upon his breast, and said unto them, ' This 
day I deserve a very great punishment, and all the labours 
which I have performed | are things of vanity.' Fol. 24 b 

Now these things which the holy man spake [shew] that Xh 
he fled from the vain adulations of men. He was very sad 
at heart, but the two men knew that he was reciting [the 
Books of Jeremiah and Ezekiel]. 

Know ye therefore, O my beloved, that the saints crave 
for the glory of God only. If ye will not [believe me], 
hearken unto the honey-sweet writer David who saith, ' I have 
desired Thy commandments ; look Thou upon me and have 
compassion upon me.' ^ And the truly wise man Paul cried 
out, saying, ' For we groan in this earnestly desiring to array 
ourselves in our place of abode which is from heaven. And 
there is to us there a building from God, a house which hath 
not been fashioned by hands, which is for ever in the heavens.' ^ 

Hearken also to this great miracle which took place by 
his I hands when he was a monk living in quiet contemplation FoI. 25 a 
in his cell and before he became a bishop. He was suffering ^^ 
from his spleen on one occasion on the third day of the 
festival at the end of Easter, but he did not make known 
to any one of the brethren that he was sick, but he sent them 
a message and said, 'Pray for me. I am going to the 
monastery of Apa Abraham to visit the brethren who are in 
that place. If the Lord be pleased to permit it I shall return 
to you.' Now he spake in this wise because he did not 
wish to let any one know that he was seriously ill. Now 
if any man shall ask in a spirit of contentiousness why the 
1 Compare Ps. cxix. 24, 47. • 2 Cor. v. 1, 2. 


holy man said this, let him read in the Book of Job the 
Blessed, and he will find that the Lord said unto him, 
'I have not done these things unto thee for any other 
purpose except to make thee shew thyself to be righteous/ * 
And Paul himself said, ' I have done all these things for the 
sake of the Gospel, that I might be to him a companion.' * 
Fol. 25 b Now when the holy man | Apa Pisentius had been sick 
AM. for a whole week, and the brethren had made no enquiries 
after him, for they^ thought he was in a cave, they held 
converse with each other, saying, ' Pisentius tarrieth somewhat 
over long, let us enquire about him. Perhaps he hath fallen 
sick on the road, or perhaps some suffering hath afflicted 
him, and he is unable to walk.* And they sent a brother 
who was a priest * to make enquiries about him. Now when 
Pisentius had departed, according to the dispensation of 
God — now observe ye the wonderful acts of God — all the 
days which he had passed lying on his bed sick, during which 

* Job xl. 8 (?). The Memphitic version of the passage is instructive, 
which follows on after the account of Pisentius being stung by a scorpion, 
and his healing by our Lord. &q(gu>ni T^e on noTCon encqcnXHHH 
55en n^ AJLiity&i JiinificaX efioX htc nin^^c^*. juineqTdJue gXi 
ntficifHOT 'x.e qujconi &q'soc t^d^p n(ooT '^^e ojXhX ec&u)! nT&ige 
nHi u^iK '^juLOiiH nT€ &.£i&«^ evfip&.a.ui nTdw-xcAi ntgini nnicnHor 
nT€ niJULdi eTexxxxi>.T d^peuj^n c^^ OTCoiy -^nd^i€it np(^U)- 
XeAi* eTd^q-xe ^!k\ •a.e -xe ginew nTO-irigT€Ai€Juii epoq -xe qujconi • 
d^peuyd^n ot«.i -xe ^en ni&Kpo&.THC OTtooj e^oisSej -xe nioc 
ceujCDni n-xe nic&i&K nxe h^qc Ax.&pe c^^vi Jund.ipH'^ (ouj ;6en 
Tii'x(OAJL niiofii ni'^iKeoc ^(^iii.'xijuii juinoc eq-xto JUJULoq n«.q ate 
na^q -xe €T*.iiiii nit*.i egpHi c'xcok «.it UKecjULOT a^n dwXX& ^e 
£in& nTeKOTTCong eAoX n-^OKiJuoc. In this version the contentious 
man is supposed to ask, Why do the servants of Christ fall sick ? See 
Amelineau, op. cit., p. 92. In the quotation from Job, as it appears in the 
Brit. Mus. Ms., the a^n seems to have dropped out, but CKJiiee^ire must 
be in the wrong place. 

* ? 1 Cor. ix. 22, 23. The Memphitic equivalent of the quotation in 
Am^lineau's text is «,c€p caiot ni&en nexx OTon itiAen -xe gin*. 
nTd^nogejui nga^n ©iron. 

' Read eTTJULeeipe. 

* The text is corrupt here. 


the holy men did not minister unto him, until the very day 

wherein the brother went to him ^ Now when 

the brother went to him, he found the door of the little 
cell wherein he lived open. And through the opportunity 
[afforded] by God, as soon as he had pulled the thong (or, 
latch-cord) of the door, he cried out [to the dweller] inside, 
according to the canon of the brethren, 'Bless me.' Now 
on that day | it happened that Apa Elijah the Tishbite, heFol. 26* 
who belonged to Mount Carmel, was with Apa Pisentius, and ■•^^ 
he was paying him a visit, having been sent unto him by 
Grod in order to comfort him with his conversation. And 
when the brother had waited for some time, he rose up and 
called out to [the dweller] inside, 'Bless me.' Then the 
Prophet rose up and was about to depart from him, but Apa 
Pisentius laid hold upon him, saying, 'I will not let thee 
depart until I am comforted a little more.' 

And when the brother found that he was not able to 
obtain any answer to his greeting he went straight into [the 
cell], without any hesitation whatsoever, and he found there 
the two holy men sitting together; now Apa Pisentius was 
lying on his pallet, and Saint Elijah was sitting by his side 
making enquiries concerning his health. And when the 
brother had gone in he received a blessing from both of them. 
And he stood still, but was wholly unable to look into the 
face of the Prophet Elijah, | because of the rays of light Fol. 26& 
which shot forth from his face like flashes of lightning, juE 
according to what is written, ' Then shall the righteous shine 
like the sun in the kingdom of their Father.' * 

Then the holy man Apa Pisentius feigned to be angry 
with the brother, and he said unto him, 'Is not this the ' ' 
commandment of the brethren — [not] to enter into [the cell 

* Some words have been omitted equivalent to ' the Lord sent His 
saints to visit him '. 
« Matt. xiii. 43. 

M m 


of a brother] without permission ? Had [this] been a 
governor wouldst thou have burst in upon him without 
permission from him to thee [to do so] ? ' And the brother 
answered and said, ' Forgive me, O my father, I have sinned. 
Having waited at the door for a very long time knocking, 
I thought that, peradventure, thou couldst not rise, and 
therefore I came in to make enquiries concerning thee.' 
Then the Prophet answered, saying, 'This is an ordinance 
of God. In any case he is worthy of our salutation of 
blessing, and because of his righteous actions God will not 

Fol. 27 a deprive him | of it.' And when the Prophet had said these 
'**'^ things he went forth from the cell. 

And when he had gone out the brother spake unto Apa 
Pisentius, saying, ' Whence cometh this brother who is covered 
with hair, but who is surrounded with such a great measure 
of grace? Verily I have never seen any one like him, or 
any one who was so gracious (or, gentle), or who was so 
wholly filled with light. And I say unto thee, my brother, 
that as soon as ever I had grasped his hands and kissed them, 
mighty strength came into my body, and I ceased to be 
without power, and I became very strong indeed, and I felt 
as happy as a man who had been tarrying in a wine tavern. 
I should say that he must belong to this mountain, and yet 
I have never seen any one like unto him in our province, 
and I have never seen any other man so hairy as this man.' 
And Apa Pisentius said unto the brother, 'I say the same. 
Thou shalt keep this matter secret, and thou shalt not make 
known one word about it.' 

And the brother answered and said unto Apa Pisentius, 

Fol. 27 6 ' After a long time hath passed, supposing that some | necessity 
AA'X should come upon me, may I not reveal it ? Why dost thou 
speak unto me in this wise? Wilt thou not listen unto 
Raphael, the angel who spake with the holy man Tobit, 
saying, "The secret thing (or, mystery) of the king it is 
good to conceal ; but the works of God it is good to publish 


abroad/'^ Now I know that thou hatest the vainglory of 
men. Finally, but tell me in truth, who is this man, and 
I will trouble thee no more.' 

And the thirteenth apostle Apa Pisentius answered and 
said unto the brother, ' When I had departed from you, and 
was about to go to the brethren who are in the monastery 
of Apa Abraham, and to pay them a visit, I looked at my 
body and saw that it was powerless. And I said. Will not 
a fainting sickness come upon me on the road ? And my 
spleen threw me into a sickness from the moment when | 
I went away from you, and I never saw a man until thou Fol. 28 a 
didst come to me [this day]. And my spleen having con- ^^^ 
tinned to torture me most severely, I cried out to the Lord 
yesterday, asking Him to be graciously pleased to heal me. 
Now when He had seen my very weak condition, and my 
want of manhood, He sent one of the Saints unto me, and 
was graciously pleased to grant me the healing of my body. 
And I say unto thee that this very man, from whom thou 
didst receive a blessing, is Elijah the Tishbite, who belongeth 
to Mount Carmel. It was he who was taken up into heaven 
in a chariot of fire and earthquake. I beseech thee, O my 
God-loving brother, not to reveal the mystery | to any man Fol. 28 b 
until the day of my visitation. Grieve thou not for me.^ lie 

Now when the brother had heard these things, great joy 
came to him and consolation, and he did not reveal the 
mystery to any man until the day when the God-loving 
clergy of the Christ-loving city of Kebt ^ (Coptos) laid hands 

1 Tobit xii. 7. 

2 The ancient capital of the fifth nome of Upper Egypt, the Egyptian 

^"' ^ J ©' '^ J ? \ ©' ^ J Ik y ®' '"^ "'''■""• 

K€qT, R&T of the Copts, and the ^aj of the Arabic writers. See Brugsch, 
Diet. Oeog., p. 880. The town lay on the right or east bank of the Nile, 
quite close to the entrance to the Wadi Hammamat which led to the 
famous quarries in the Valley itself and to the emerald and porphyry 
mines on the Ked Sea. Qebt, or Coptos, was from the earliest dynastic 
times a very important town, for it was one of the great halting-places 


upon him that was truly worthy of the episcopacy, that they 
might take him to the Holy Patriarch Apa Damianus/ the 
Archbishop, so that he might consecrate him bishop. 

Know ye then, O my beloved, that him that keepeth the 
commandments o£ monasticising, and fulfilleth them without 
sluggishness, doth the Christ love. His holy ones do not 
speak to Him only, but they see God, each one in the vision 

Foi. 29 a which appeareth unto him, | according to the form wherein 
IV^ He wisheth to make Himself manifest to them. If it be 
not so [in your opinion] hearken ye to the writings of the 
Spirit of God, and they shall instruct thee with divine 
knowledge according to what is seemly, and according to 
the things which we have said. For our Lord and Father 
and Bishop, Apa Pisentius, whom God hath made manifest 
in our time, is not the protector of our district only, but 
of the whole country of orthodox Christians. But first of 
all come ye to the Book of Genesis, so that we may see what 
it saith concerning the seeing of God, and of what kind the 
vision is. Now as concerneth Jacob the Patriarch. When 
Rebecca had heard the words of Esau, her eldest son, who 
was wroth with Jacob because of the blessing wherewith 
Isaac had blessed him, she cried out to him, and said unto 

Fol. 29 h him, I ' Behold thy brother [Esau] is older than thou, and the 
IH blessing wherewith Isaac, who is thy father, hath blessed 
thee [belongeth to him]. Now therefore, arise, and get thee 
gone into Mesopotamia of Syria, to Laban my brother, and 
do thou abide with him until the fury of the wrath of 
thy brother hath turned away from thee, lest peradventure 
I become childless in respect of both of you at once, and on 

for caravan traffic from west to east and east to west, and it was the 
chief centre whence the products of the Eastern Desert and Sinai and 
Arabia were distributed north and south by means of the Nile. Com- 
merce made the town wealthy ; and Diocletian found it worth sacking in 
A.D. 292. It recovered its prosperity during the fourth and following 
centuries, and became an important centre of Christianity. 
1 He sat from a. d. 570 to 603. 


the same day/ ^ And Isaac also commanded him [thus], and 
he came out [to] Jacob and set him on his way, saying, 
'Depart into Mesopotamia/ And it came to pass that he 
arrived at a certain place, and he lay down [there] ; now the 
sun had set. And when he had placed a stone under his 
head, he lay down and fell asleep, and that night he dreamed 
a dream. And he saw a cloud fixed upon the earth, and the 
top thereof reached into the heavens ; and the angels of God 
were ascending and | descending upon it. Now God was Fol. 30 a 
standing upon it,^ and He made Himself manifest to Jacob ne 
on that night, and He spake with him. 

Now when Jacob had gone into Mesopotamia of Syria, God 
spake again with him in the night season, saying, ' Lift up 
thine eyes and look with them, and thou shalt see that I will 
come to the white sheep, and the [white] sheep shall be with the 
goats, and they shall bring forth young of variegated colours, 
and they shall be in colour like ashes, and [some] sheep shall 
be marked with stars (i.e. spots).' ^ And again God spake 
unto him in a vision of the night, saying, ' I am the God of 
Isaac ; fear thou not. Thou shalt certainly increase and 
multiply, and thou shalt fill the earth, and thou shalt become 
the lord thereof.' And when God had blessed him with 
gold, and silver, and sheep, and goats, and cattle of every 
kind. He spake again unto him, saying, ' Get thee back into 
thy house ; I will be | with thee.' Then Jacob returned with Fol. 30 b 
his two wives, Leah and Rachel, and their children, and their 4 
cattle. And when he had arrived at the river in order that 
he might pass over to the other side, according to the holy 
words of [the Book of] Genesis, which the holy historian 
Moses wrote, ' A certain man met him, and wrestled with 
him until the dawn.'* Now when the morning had come 
Jacob said unto him, 'Shew me thy name.' And the man 

» Gen. xxvii. 43. =» See Gen. xxviii. 11 ff. 

» See Gen. xxx. 36 ft The abstract given by John the Presbyter is very 
difficult to render. 
* Gen. xxxii. 24 ft 


said unto him, * Why dost thou enquire concerning my name ? ' 
Now this is a most wonderful thing. And the man said unto 
Jacob, 'Let me go, for the daylight is growing stronger.' 
And Jacob said unto him, ' I will not let thee go whilst as yet 
thou hast not blessed me/ And the man said unto Jacob, 
*What is the name which thou hast?' And he said unto 

Fol. 31 a him, ' My name is Jacob/ | And the man said unto Jacob, 
4^ ' They shall no more call thee Jacob, but Israel, which is the 
name which thou shalt have; for thou hast prevailed with 
God, and thou [shalt be] mighty with men/ And the man 
touched the side of a member of Jacob, and that member 
became without feeling. Then Jacob said, * I have seen God 
face to face. My soul is delivered.' ^ Now the sun was rising 

upon him when he passed the Image of God.^ 

And, O my beloved, it is right that for us this should 
suffice. If God deemed him worthy thereof, and came down 
into the world, and spake unto the creature which He had 
fashioned concerning his restoration with salvation of soul, 
how very much more will He not send His saints to comfort 
[His servants] in their sufferings? Therefore let no man 

Fol. 81 6 allow himself to be unbelieving concerning this matter | which 
q£i I have related unto him concerning the holy man Apa Pisen- 
tius the bishop, for he was worthy to see Elijah the Tishbite. 
And let not be fulfilled in him the words which are written, 
' God will make blind the heart of those who believe not in 
this age, so that they may not see the light of the Gospel of 
the Christ.'^ And again, 'Walk ye not with unbelievers';* 
and again, * The unbeliever is not [worth] one obolus.' ^ 

Now our Lord Himself, and our God, and our Lord and 
our Saviour cried out in the Holy Gospel with His Divine 

1 Gen. xxxii. 30. 

' * Image of God ' = Penuel. Compare the LXX aviruKiv l\ avrZ d ^\ios 
ifviKa iraprjKOev to Eidos tov 6eov. 

» 2 Cor. iv. 4. * 2 Cor. vi. 14. 

' The obolus = one-sixth of a SpaxH-^, rather more than three half- 
pence. * The unbeliever is not [worth] twopence.' 


mouth concerning the man who brought to Him his son. 
Now this son was possessed of an evil spirit, from the moment 
when his father begot him. And Jesus said, ' Hath this 
spirit attacked him for a long time ?* \ [And his father] said, Fol. H2a 
' From his childhood. Many, many times he is wont to cast qr^ 
him into the water, and into the fire, that it may consume 
him. But do Thou help us, for Thou art able to help us by 
what Thou canst do ; have compassion upon us.' Jesus said 
unto him, * Ever3rthing is possible for him that believeth.' 
And the father of the young man cried out, ' I believe. Help 
thou mine unbelief.^ ^ Then straightway [Jesus] rebuked the 
evil spirit, and cast him out from the young man because his 
father believed. 

And again it was by the might of faith that a certain 
woman went to Him, whose blood had been flowing from her 
for twelve years, and whom no man had been able to heal. 
She touched only the outer edge of His garment, and 
immediately her blood ceased to flow, and dried up. | Then Fol. 32 b 
He spake unto her, saying, 'It is thy faith which hath ^*^ 
delivered thee ; go in peace.' ^ And again He spake unto the 
disciples, saying, ' If ye have faith as large as a grain of 
mustard seed, ye shall say unto this mountain, Remove thy- 
self from this place to that, and it shall remove itself, and 
there is nothing which shall be impossible for you.^ And 
again, if ye shall say to a sycamore tree. Separate thyself 
[from] the earth, and plant thyself in the sea, it shall hearken 
unto you.' * 

And moreover, it is said concerning the holy man Apa 
Pisentius, that it came to pass on a time when he was young, 
while he was pasturing his father's sheep, that God opened his 
eyes, and he saw a pillar of fire in front of him. Now there 
were certain other young men who were pasturing sheep with 
him. And he said unto the other young men who were 

» Mark ix. 14-29. « Matt ix. 20 ; Mark v. 25 ; Luke vui. 43. 

* Matt. xvii. 20. * Luke xvii. 6. 


pasturing sheep with him, ' Do ye see the pillar of fire on the 
Fol. 33 a road in front | of us ? ' And they said unto him, ' We do not 
^^ see it.* Then he cried out up to heaven, saying, ^ O God, open 
Thou the eyes of these young men, so that they may see the 
pillar of fire even as I see it/ And God hearkened unto his 
voice, and the eyes of the young men were opened, and they 
saw the pillar of fire/ And observe ye now, O my beloved, 
that the moment when God chose Moses was when He spake 
unto him in his early manhood, out of a pillar of fire [which 
went up] out of a bush.* 

Now since God came unto Apa Pisentius when he was a 
young man, He chose him even as He did Samuel, whose 
mother had given him to the temple of God according to her 
vow, even as the holy Psalmist saith, ' Moses, the holy man, 
and Aaron among His priests, and Samuel among those who 
called upon His Name. They cried out to God, and He heard | 
Fol. 33 b them, and He spake unto them out of the pillar of cloud, and 
^I^ they kept His testimonies, and the ordinances which He had 
given unto them.' * 

Now there was in the Mountain of Tsente a certain brother 
who was grievously sick, and his body was in a very weak 
and helpless condition because his sickness had lasted a very 
long time. And it came to pass on a certain day that this 
brother longed greatly for a little fish, and he told the holy 

1 The Memphitic version of this incident is as follows: i^TTtoc 
ee^fiHTq 's.c eqoi noTKOT^i n<kqAJLoni nnieccooT nT€ neqitoT «^ 
(^tJ. OTtjL)ii itneqAd^X «Lqii«wir eoircTirXoc n^piojui eqcioK gi TgH 
juuuLoq nA,qjJLOuji OTn ne nesx\oT AineqpH^ • ncxe d^AAa^ 
iticeitTioc jLiniewXoir e^jmoo}! iiejuL&q 'se &nn&T en&iCTirXoc 
ii5(^pu)ju. eqAiouji gi TgH juuiion* ne-xewq JUit^H • &qu>u$ -xe en- 

nni^«i\ iiT€ ii«.con gcoq gina^ hmcttXcc n^pwAi. jiit^pH'J- 
C'^ni.-ir epoq JULdipeqn«kT epoq gtoq n-xe na^igc^Hp * e^qccDTeju. 
ovn n-xe c^^ eneqTiufig ewqoTton nni&&X htc nequjc^Hp &qn&T 
epoq oirog &q€p igcj^Hpi ejui&iiju) (Am^lineau, op. ciL, p. 75). 
« Exod. iii. 2. ' Ps. xcix. 6. 


man Apa Pisentius about his longing (now at that time he 
was a monk, and had not yet become a bishop), saying, 
'I long greatly for a little fish/ And the holy man 
Apa Pisentius answered [and said unto him], ^Assuredly God 
will give unto thee this day. Cast thy care upon the Lord, 
and He shall feed thee, as the Prophet said ; He will never 
suffer the righteous to be removed.'^ Then the holy man 
Apa Pisentius 2 himself took his water-pot^ to fill it with | 
water, for it was the time for filling [the water-pots with] Fol. 34 a 
water. And as the holy man Apa Pisentius was walking ^\ 
along, he cried out to the Lord, saying, ' O God, permit Thou 
not the heart of this brother to suffer grief, but, if it be Thy 
"Will, give Thou to him his petition. Let him not suffer 
grief, O Lord.^ And when he had gone forth on the bank near 
the river to fill his water-pot — now the Nile flood was very 

1 Ps. Iv. 22. 

' The Memphitic version of the incident is shorter and varies in 
details: ne OTon otcoii -^e on equjioni sSen htcoot nTcen^ 
^Ad^Ki e&oX^en ngOTO juiniujioni a^qepeni^ipjuLiii eoTPKOTTCi 
nxefiT d.q'xoc juneniWT e^oT&A «lM& nicen^ n-xe nicon eT[ga>ni 
•2t€ "J-epenioTJumi eoTTKOToti htcAt • ne-xe d^fefc*, nicen^J- junicon 
CTUjojni "xe c^'i' iia.'i' nTeKein^TJULia. gi neRpu>OTU} enoc n^oq 
een«.ig&noTU}K nneq^ hotkiju JuiniexiHi «$&. eneg • a.qcs'i otii 
AineqKe\a)\ ^qAi^^q julucoot Ax.c]^n&T jLumepi n&qu)uj e^pni 
gik c^-^ ncxe juLn€p5(^«i jULnA.icon eqoi neA&K&£ ngHT eu{(on 
ncKOTCouj ne noc le aioi n^^q nTeqcnioTJui^ * «^ noc -^e 'xcjul 
nigini AiniK*.gi n^J-pojutni eT€JUJui*.T *wOTniig^ juakoot tgions 
&qq«.i nneqid^X enujcoi n-xe c^h eeoir«wli &M& nicen^ &qn&T 
eoTniuj^ nTcfiiT eqnoini ca^ nujtoi nnijuiooir eqcs'i qo-xc • €T&.q- 
n«.T OTn eniTe^T d^qp^uji «.qcu)OTT€n nxeq-xi-x e&o\ «.q«juLoni 
juuuLoq a^qoXq enicon eqon^S * ne e«j pio T€ T€qK«.gc eqipi 
npiojuLi nifien Aic^pn^ ■•J'-^i' ^foxq eqoi ncnoir^eoc n&ujipi 
eqiHC AJUULoq e^ AJLTon npioAii ni6en * ne^Xin on ne-xe^^q junicon 
•xe Aine c^^ qoxu juLneKeTHjuL& cc^hott r«.p -xe & t^"^ "J- 
noT^pe nnn CTep go^^ g*. xeq^n OTOg on «. c^^)^ oTtopn juneq- 
«^piCTon n'^a.niHX (Am^lineau, op. citj p. 98). 

' K€\a)\ seems to^equal the Egyptian qerr ^ and to survive 

in the Arabic kullah iii, "**-— ^ ^ 



high, for God had visited the country that year — Apa Pisentius 
looked, and he saw a large fish leaping about out of the water, 
and throwing itself about.^ O what a great miracle of God 
was this ! At the very place where the blessed Apa Pisentius 
went to the river [to fill his water-pot], the fish came to the 
bank ; now it was the current of the water flood and the force 
thereof which thrust it along and stranded it at that place. 
And whilst Apa Pisentius was filling his water- pot, according 
to what he confessed to us with his own mouth, and testified 
Fol. 34 & to us, he I captured the fish, and [when] he gave it to the 

^H brother he said unto him, ' God hath fulfilled thy petition ; 
it was He Who sent the meal to Daniel, for which his heart 
waited.* * He said, ' It is He moreover Who hath prepared 
the fish for thee this day by His wish, inasmuch as He would 
not allow thee to suffer grief in respect of that for which thou 
didst ask at His hand. Well and truly doth the Prophet say, 
God is nigh unto every one, and He directeth him in truth. 
And He will hearken unto their supplications, and will deliver 
them. God shall guard every one who loveth Him.'^ 

When the children of Israel had risen up against Moses and 
Aaron, they said unto him, ^ What is this that thou hast done 
with us? Thou hast brought us forth from the land of 
Egypt. We used to sit down by the brazen pots of flesh, 
and we ate bread, and now the people have to be satisfied 
Fol. 35 a with manna instead of with loaves of bread and | pieces of 

^^ flesh. If not (i. e. if thou dost not give us bread and flesh) 
we will stone you.^ And the whole congregation spake the 
word to stone them. And Moses cried out to God, saying, 
' O God, where shall I find the wherewithal to give unto this 
people so that they may eat? Only a very little more and 

^ The Nile, as the text says, was very high that year, and the large fish 
had made its way up some kind of creek or canal near the monastery. 
Whilst it was there the river fell rapidly, and the fish found itself 
stranded, or at all events in very shallow water, and began to leap and 
splash about trying to get back to the river. 

2 Dan. i. 16. » Ps. cxlv. 18. 


they will stone me/ And God spake unto Moses, saying, 
' I have heard the murmurings which the children of Israel 
have made against you. But command thou the children of 
Israel, saying, Prepare ye yourselves ; to-morrow ye shall eat 
flesh, not for two days, nor for three days, nor for ten days, 
but for a whole month of days shall ye eat it, even until the 
flesh shall come forth from your nostrils/ And he brought 
over [quails] by a wind of the sea, two cubits upon the ground/ 

Ye must know, therefore, O my beloved, that the supplica- 
tion of the righteous man is exceedingly powerful, and it 
effecteth much, even as it is written.^ Now as concerneth 
Moses, I the Lawgiver of the Old Covenant, immediately that Fol. 35 b 
he cried out to God concerning the multitude [of the Israel- P 
ites], God did according to his wish. So also was it in the 
case of the Lawgiver of the New Covenant, Apa Pisentius. 
Immediately he made supplication to God on behalf of the 
brother who was a monk, God did not cause him grief, but 
fulfilled his petition, even according to that which is written 
in the Psalm, ' The Lord shall fulfil all thy petitions,' ^ 

Hearken moreover to the account of another great and 
wonderful thing which took place through the holy man 
Apa Pisentius, when he was a monk, and before he became a 
bishop. It came to pass on a certain day that he went to the 
well at which the brethren were in the habit of drinking, in 
order that he might fill his water-pot. Now when he had 
come to the mouth of the well, he [found that he] had forgotten 
the rope and the leather bucket, and had not brought them 
with him. And when he had stood up at the mouth of the well 
he prayed to God according to the | custom of the brethren, Fo!. 36 a 
and he said, ' God, Thou knowest well that it is impossible for P^ 
me to turn back again into the monastery to fetch the rope. 

* See Num. xi. 4-81. Several words must have dropped out of the 
text here, for the LXX has Kal irvtv/Mi k^jjKBtv trapcL Kvpiov Kal k^cntpafftv 
dpTtrfOfi-fiTpav dir6 rrjs daX6.<TffT]s, koI kiri^oKtv ivi t^v irapffiPoX^v dbbv ijpi4pat 
(VTfveev fcal 656y imipai ivTfvQfv KVK\qf t^s vapffi$o\fis, wff€i Slrrrixy dv6 t^s t^j. 

2 Jas. V. 16. s Ps. XX. 5. 


But do Thou command this water to rise up to where I am 
so that I may be able to fill my water-pot therewith, so that 
I may serve Thee for the remainder of my days. For Thou 
didst command Thy Apostle Peter, saying, Walk on the 
water/ ^ Now when he had finished his prayer, the water 
rose in the well until it reached the mouth of the well, and he 
filled his water-pot with water. Then he said unto the water, 
' It is the Lord Who doth command thee : Go down again to 
thy place.^2 

Now whilst the water was sinking downwards, a certain 

Fol. 366 shepherd, who was pasturing his | flock of sheep among the 

pfe thorn bushes, directed his steps to the mouth of the well, and 

he looked in, and he saw the water going down by degrees 

until it reached its place at the bottom. 

Unto whom shall I liken thee, O blessed Apa Pisentius ? 
Verily thou art like unto Moses, the Lawgiver, who made the 
sea to be divided, one half being on this side, and the other 
on that, and the children of Israel walked in the midst 
thereof as upon dry ground ; and the water was to them 
a wall of water on this side and on that, on the right hand 
and on the left.^ It was Moses who spake to the rock, and it 
sent forth fountains of water.* And as for thee, O holy man 
Apa Pisentius, thy prayer entered into the vault of heaven, 

1 Matt. xiv. 29. 

' The Memphitic version differs in details : dwCU}a)ni "^e on €qii&.ga)\ 
ejUL&2 AJLtooT novcon e^qep ejfeuji JuneqwXi neAi&q Aininog ^.q- 
TCD&g AS-f^'^' eq-xo) ajuuloc -xe noc c^^ nnertio^ ee^OT^^A €Keep 
ninewi nejuiHi hoc HTeKini juLniJULCooT enujwi nT*.juLOg junewiujo- 
ujOT juiJULU)oir -xe othi qoiTHOT n-se niJULi^ * exi otth eqjwAg 
juini.Teq'xcoK n-^eTX" eSio\ tK hoc OT«wgCd.giii AiniAiwoT &.qi 
enujo)! &,qAi02 jmniujoigoir jjuulwot * cti oirn eqne.uje n*.q a^qi 
n-xe ovJULe^neccooT exen -^ujU)^ d^qcoxic d.qii&.Tr eniAiiooir eq- 
juLOigc eneCHT A.q'xoTrigT A,qiiikir eui^eWo juLAiott nog UTOxq 
«.qn&.ir -xe epoq epe neqCAiOT oni juic^& OTTd^rt^eXoc iiTe noc 
eefce nKooir eTKtO'J- epoq e.qep igc^Hpi ejuiewigCD n-se i[ipu>x&i 
juuuLiinecwoTr (Am^lineau, op. cit., p. 100). 

3 Exod. xiv. 21, 22. * Num. xx. 11 ; Ps. Ixxviii. 20. 


and it fulfilled the Scripture, which saith, ' It was He Who | 
spake, and they came into being ; it was He Who commanded, Fol. 37 a 
and they were created/^ Thou wast a man of foresight P^ 
like unto the Prophets, and a man of intellect like unto the 
Apostles, and thou wast a wise steward. Therefore wast thou 
worthy of the Church of the Saints. God made thee to keep 
alive a multitude of souls. Thou didst preach the Gospel like 
Paul, and thou didst preach in wisdom the orthodox Faith. 
And thou didst cry out in thy discourse like a herald, thou 
didst shout aloud in thy wisdom like a trumpet. Who is 
able to pay unto thee the honour of which thou art worthy, 
O just and holy man ? For thou didst know the things 
which were hidden before they took place. Thy discourse 
which appertained to the things of this world had therein 
songs and parables ; thy discourse which appertained to the 
monkish estate [was full of] spiritual explanations. Thy | 
words were those of a ruler, parables and mysteries. Thou Fol. 37 h 
didst never feel ashamed because of them before any man, P*^ 
according to that which is written, ' My words shall be testi- 
monies concerning Thee before kings, I shall not be ashamed.^* 
Thou didst guide those who came unto Thee, all those who 
acted faithfully. And thou didst gather together unto thee 
every one in the bond of love. Thou didst hearken unto the 
commandment of the Christ, thou didst build thy house upon 
the rock which is holy. Thou didst bring forth fruit in 
patient endurance, and with a heart which is holy and good. 
Thou didst see beforehand the Banquet of the Spirit, and 
because of this thou dost rest (or, recline) at the holy feast. 
Thou didst seek out for the wretched the place where the 
pasture was good, and for | this reason also thou didst take Fol. 38 a 
care for the poor always. Thou didst lay hold upon the ways pe 
of the ministry of God, and thou wast therefore a steersman 
in the sea of holy mysteries, and a saint like unto the Three 
Children. Thou wast a father to multitudes of the poor 
* Ps. cxlviii. 5. * Compare Ps. cxix. 46. 


in our time, and the father of those who were orphans in 
our days. Thou didst proclaim like a herald peace unto 
those who were afar off, O thou God-loving father, Apa 
Pisentius. And thou didst exercise (or, train) those who 
drew nigh unto thee in the doctrine which was sound. Thou 
wast a well-skilled spiritual merchant, and therefore thou 
didst bestow graciously thy good gifts upon every one with 
great gladness and readiness. Thou didst seek and thou 
didst find, O God-loving father, Apa Pisentius, thou leader 
of the truth. Thou didst knock and it was opened unto 

Fol. 38 6 thee ; thou didst petition God, | and He granted thee all 
P^ thy petitions. There was great abundance in thy days, and 
the Christians occupied great and honourable positions. The 
Church enjoyed abundance in thy days and in thy generation. 
Thy people rejoiced in thy wisdom, and thy children rejoiced 
greatly in thy holy mysteries. 

The Governors desired eagerly [to hear] thy discourse, and 
all the proselytes sought eagerly after thy mysteries. Thou 
didst look upon (?) the man whose name was Anatoles.^ 
Therefore he filled thee with the splendour of the Holy Spirit. 
Thou didst complete the Ark of the Holy Spirit in its 
length and breadth, even as Noah [completed his ark]. Thou 

Fol. 39 a wast a light which sent out its light into all our | province. 
P'5 Righteousness and peace made light thy way before thee all 
thy days. Moreover, in thy days lived the two forerunners 
who sent forth light through thy prayers, and through the 
prayers of the saints who lived in this province, that is to 
say, Apa Colluthus^ and Apa Paham,^ these [two] great 
saints ! 

^ I cannot explain the allusion here. 

* Presumably the Colluthus mentioned in the Memphitic version 
(Am^lineau, op. cit, p. 78), who was famous for the severity and frequency 
of his fasts. It was said of him that he fasted a whole week at a time 
during the summer, and at ordinary times he only ate bread every third 
day. He had another method of torturing himself. When the sun rose 
he set hia face opposite to it ; as it moved he changed his position, but 


Now therefore, by the grace of God, we will tell you about 
another marvellous thing which I heard from certain men 
whose whole hope is the truth. Now a certain man from 
our district spoke to us concerning the holy man Apa 
Pisentius saying, ' I went in and I received a blessing at his 
hands this day/ Now when I had come forth from him, 
I met the holy man Apa Paham, who said unto me, ' Hast 
thou received a blessing from the hand of Pisentius ? ' I said 
unto him, ' Yes, my father, | but thou thyself art a holy Fol. 89 b 
man/ And he made answer to me, 'He who is truly pH 
a holy man is, most assuredly, Pisentius, and if thou didst 
happen to meet him thou wouldst receive a truly great 
blessing, for some time ago, when he prayed, the well became 
filled with water/ Now this man said unto us, 'It came 
to pass on a certain day that we saw a fire burning in his 
house, and we said unto each other. Is it possible that 
Pisentius has lighted a fire? Wherefore hath he done this 
at this time of the year? And [some brethren] got up on 
the wall and looked over it, and they saw him standing up, 
and he was praying, and his hands were spread out towards 
heaven, and his ten fingers were like unto ten lamps (or, 
torches) of fire which were shining exceedingly brightly/ * 

always kept his face towards it until it set, and all the time he worked 
with his hands, presumably weaving palm-leaves into sandals, baskets, &c. 
^petg^n nipH ig«.i c&. neie^T ugd^qKO)^ JULneqgo epoq jucdit niJien 
epe nipH n&£U)\ epoq AinegoOT THpq uja^TeqgcoTn jULn«^qKHn 
cpe neqgo kio'J- epoq eqipi juineqgwfi n^fx. According to 
Abu Salih {e<\. Evetts and Butler, p. 284) there was a church dedicated 
to Saint Colluthus at Kus, which is not far from Coptos, which proves 
that Colluthus was greatly venerated in the neighbourhood of Coptos. 
The most famous saint of this name was he who suffered martyrdom in 
the fourth century under Maximian in 320. 

' He wa3 called after the great ascetic who in 820 founded the 
famous monastery at Tabenna, an island in the Nile, not far from 
the modern town of Denderah in Upper Egypt, and who was born in the 
last quarter of the third century. 

* The Memphitic version says * in the form of a cross ', juimrnoc 
jULU'f. Whilst he stood he saw a great vision— three angels came to him 


And again, when God set him apart for consecration into 

Fol. 40 a the priesthood, | of which he was worthy, because he loved 

P^ the life of peaceful contemplation he went and hid himself. 

And when the God- loving clergy were seeking for him in 

order to make him take his seat upon the throne of the high 

priest, of which in very truth he was worthy, they sought 

for him a long time, and they found him at length in a secret 

place in the region of Djeme.^ And when they had caught 

him, he cried out and uttered the words of the great John, 

the Archbishop of Constantinople, saying, 'O the life of 

peaceful contemplation ! I love it. Will ye not leave me 

in it ? ' Finally they brought back the holy man, and they 

set him upon the holy episcopal throne. Now it was not 

he who ran in pursuit of the honour, but it was the honour 

which ran in pursuit of him, even as those who discovered 

him confessed unto us, saying, ' He confessed thus to us | 

Fol. 40 6 with his own mouth : If it were not that I would not be 

pi disobedient to those whom ye have sent after me to this 

place, ye might cut my head ofE me, or throw me into the 

sea, before I would obey you, and forsake this life of peaceful 

in the form of monks of fine appearance, and wearing white stoles, and 
they had keys in their hands, and they said unto him three times, 
Pisentius, Pisentius, Pisentius. €Ti •2».€ eqogi ep&.Tq equjXHX d^qiid^T 
eoTrniuj'J- noirr&.ci& ic t^ ii«iX7xt€\oc a^iri ty&poq AinecAiOT nga^n 
jULono5<;^oc eirep^opiii itga^ti ctoXh noTtofiuj oirog eneciDOT 
^eti noTiiii epe 2&.11 ujoajT nTOTOT OTOg ne-xcooT na^q iga. f 
neon "xe nicenjioc nicenTioc nicenTioc (Am^lineau,ojy.a^.,p. 101). 
* The mountainous district of Western Thebes which the ancient 
Egyptians called Thamut ^fZ* \\ ^ » ^^^^e the Coptic 'shjulc ; 

the modern town is known by the name of Madinat Habu. A large com- 
munity of Copts was settled in this neighbourhood in early Christian 
times, and the numerous documents which have been found at Madinat 
Habu in recent years prove that the Copts who lived there in the fifth 
and sixth centuries were wealthy, and that they possessed much land. 
The modern name of one of the districts of Western Thebes, ' Der al- 
Bahri,' is derived from the name of one of the Coptic monasteries mean- 
ing 'North Minster'. 


contemplation which God loveth. Have ye never read what 
is written in the Psalms, ' Be still. Know that I am God ' ? ^ 
And they debated the matter together, saying, 'Who then 
is there that can command him [to accept]? It is not 
a man/ 

Then they took counsel together, saying, 'Let us relate 
the matter to the holy man Apa Colluthus, who is a great 
one among men; he shall reveal the matter to him [in its 
true light], and he will not hide the business from him/ 
And at length they went to the holy | man Apa Colluthus, Fol. 41 a 
and they said unto him, 'Father, when we had laid hold px^ 
upon Apa Pisentius in order that we might have him con- 
secrated bishop, he did not wish to bind himself, or to take 
any part in the service of consecration. And behold, we 
went about very many days seeking for him before we found 
him in a part of Djeme. And when we had laid hold upon 
him he was most anxious to excuse himself from his order. 
And afterwards he said, "If it were not that I would not 
be disobedient unto him that hath sent you to me, ye might 
remove my head from me before I would render obedience 
unto you.'' We now therefore make appeal unto thine 
holiness to abide with him for a number of days, and do 
thou question him when thou art alone with him, saying. 
Who is he that hath sent thee? This matter is no 

Then the holy | man Apa Colluthus questioned him, saying, FoI. 41 b 
'The God-loving clergy [of the town of Coptos] state that pig 
thy holiness saith: "If it were not that I would not be 
disobedient unto him that hath sent you unto me, I 
would not occupy this position [of bishop] at all.'' Now 
who art thou [to speak thus]?' And the holy man Apa 
Pisentius answered and said, ' Before the clergy came unto 
my most unworthy self I fell asleep for a space, and a voice 
came unto me three times, saying, "Pisentius, Pisentius, 

» Ps. xlvi. 10. 


Pisentius. Behold the ordinance of the Church hath come 
unto thee. Do not thou excuse thyself from the rank to 
which they would appoint thee, which is that of Chief of 
the Apostles, but arise, and follow thou them. Do not 
forsake the Church, which is, as it were, a widow." Now 
Fol. 42 a when I had | heard these words, and when the clergy cried 
P*'^ out to me in [my abode], I came forth, and I followed them, 
and I cast all my care upon Jesus, because nothing what- 
soever can happen without [the consent of] God/ ^ 

' In the Memphitic version the account is quite different- The three 
angels who came to Pisentius carrying keys in their hands said to him : 
• The Lord hath sent us to thee to give thee the keys of the Church. Take 
thou them into thy hands. The Lord hath entrusted these to thee so 
that thou mayest pasture His Church, which He hath purchased by His 
blood. Do not disobey the command that is thus laid upon thee, for 
the Lord hath most certainly sent thee to pasture His people. Take heed 
that thou dost not refuse, for behold the officers of the Church shall come 
to thee to-morrow.' In reply Pisentius says : * Who am I, a most miserable 
man, to be worthy to bear such a great and heavy burden? For since it is 
only with the very greatest difficulty that I am able to speak for myself, how 
can I speak for any one else ? Ye well know that the work to which ye 
call me is very great. I beseech you, however, O holy fathers, to make 
mention of me before the Lord so that He may grant me strength to 
perform satisfactorily my duties as a monk. As for this office of bishop, 
I am quite unfit for it.' 

Pisentius then refers to the case of one Theodore which is mentioned 
in the Paradise of the Fathers. The brethren entreated him to accept 
the office of deacon, but he refused, until a vision sent by the Lord gave 
him permission to accept, which he did, and he ministered at the altar all 
the days of his life. And Pisentius continued, ' If such a man as Theo- 
dore, who was dowered with all virtues, refused such an office because he 
felt his unworthiness, how can I, who am not worthy to tie his sandal 
latchet, accept this office of bishop ? . . . . The work of the priesthood 
is for holy men, but my life is full of iniquities.' Pisentius, quoting from 
the Book of Leviticus, then goes on to enumerate the qualifications which 
a priest ought to possess, physical, mental, and moral, and then, after 
describing the vices and failings of men, he asks the angels to tell him 
what man living is free from them all. ninopitidw ni&K&e^&pcid^ 
nicioq niJULCTpeq'J- c^«.^pi ngiK niJULeTpequjajuLtge i-JwwXon 
itiJuieT'Xd.'xi IIIX.02 ni'^Twn iti-xionx nic^iop's; nigepecic nigi&Xd^ 
niei^i ni'xep'xep mc&.'xi iiuiXoq nexx. nKCCto-xn ctohi nn«.i 

nijuL ne mpcojuii eTOTHd.'xejuiq eqoi npejuge eJEroXg*. 

Il«.i THpoT. In reply to these words, ' those who were with Pisentius ' 


Now, therefore, ye must know, O my beloved, that that 
which I say unto you is true, and that also which the wise 
man Paul said, 'Let not each one take for himself honour, 
but let it be brought upon him through God/ ^ When Aaron 
became high priest, it was not he who glorified himself, but 
He Who spake with him, saying, ' Thou art a priest for ever 
after the order of Melchisedek/ * And thus also was it in 
the case of the Christ, [for God said unto Him], ' This day 
have I begotten thee/ ^ In this wise did Apa Pisentius take 
his seat upon the episcopal throne with a perfect [heart]. 
And God gave grace unto his face, even as to Joseph. | And Fol. 42 b 
no man dared to look into his face without being afraid of P**^ 
the fear of God which rested with him. Who could take 
into account the number of the acts of kindness and charity 
which he did to the poor, and not only to the needy folk 
of his own province, but also to those who came to him from 
a distance ? He used to receive them himself, and give unto 
them whatsoever they asked at his hands. 

And ye must know, moreover, that the praises which have 
been bestowed upon him are far too few, even for the early 
days of his episcopate, when he began to do acts of charity 
in every town and village [from Coptos] to Souan * (Syene). 
The things (i.e. the offerings), which were brought unto him 
year by year according to the Canons of the Apostles, he 
was wont to send secretly to certain men who were fearers 
of God in the various cities, and in the various villages, and 
they used to distribute it among the poor in the | season Fol. 43 a 

told him that \vhat the Lord had decreed would take place speedily, and * 
then they left him. Soon after this Pisentius was taken to Rakoti 
(p&.RO"«^), and he was consecrated bishop of Coptos by Damianus, the 
Patriarch, who handed him over to his officers, who took him to Coptos 
and solemnly enthroned him (Am^lineau, op. cit, pp. 101-108). 
1 Heb. V.4. * Ps. ex. 4 ; Heb. v. 6, 10 ; vL 20 ; vii. 17, 21. 

* Ps. ii. 7. 

* The Egyptian Sunu or Sunt fl ^^ £, (1 ^^ ^, Heb. nJlD 

(Ezek. xxix. 10), Arab Asw&n, or Usw&n, ^jlj-^l . 


o£ winter, when the poor are wont to lack bread. He forgot 
the poor in nothing, even as ye well know. 

Now after a long time during which our holy Father Apa 
Pisentius had governed his flock with exceedingly great care, 
he dispatched [copies] of a letter to all the people who were 
in the province of Kebt (Coptos), and rebuked them, saying, 
* Cease ye to do these great and grievous sins, concerning which 
we have been informed, lest peradventure God shall become 
wroth with you, and shall deliver you over into the hands 
of the Barbarians who shall afflict you.' And moreover, he 
wrote also in that letter, saying, ' Unless ye repent quickly, 
God shall bring that nation upon you without delay.^ And 
again, after [this he wrote], ' Except ye be instructed, that 
Fol. 43 6 nation shall not cease to raise up wrath against you. | [It 
PJC" is] a nation fierce of visage and cruel, and shameless in 
respect of its face ; it shall neither spare, nor have compassion 
on old man or youth; it shall afflict you with sufferings 
which shall be as grievous as the plagues of Pharaoh of old, 
until at length he drove them into the abysses of the sea, 
thinking to destroy [them] openly. Therefore let repentance 
remain with you in your habitations at all times, so that it 
may be in your hearts, and let fasting increase in your mouth 
at all times. For charity shall boast itself over judgement, 
according to the word of James, the wise man of the 
Apostles.' ^ 

1 The Memphitic version of this Epistle differs considerably : ^csgioni 
•2.e AiniCHOT eTejuuma^T e^qc^awi iioirenicToXH uja^ niXa^oc ctxh 
^\ neqepigiuji eq-s^io juuukooit e^Sie. noirnoAi nexx noiriga)qT 
ecj^ cfeu) nioOTT e^poirgenoir Cd.£io\ huh eTOvipi aiakoott eq-xio 
JULU.OC -xe &irT«Ju.oi -se TCTempi ngd^n niuj^ nnoAi Xomon gen 
^HnoT eA.o\ ga^pwoir iczsien 'J-noir Ainnioc htc c^'^ "xioiit oirog 
uTeqc^i Aintgiu} juuuioi OTOg nTeqTgejuiROii eircon c^a^i eje 
nqndiigini a^ii 55&. T£h nor^eWo OTOg quiwini €*xeii ennoT 
noiritiiy^ nTgejuLKO nexx gA-n niuj-'^ n^ici neju. OTgfiton eq's.op 
jULcj^pH-^ 6T&.q&ic JULc^&p&O) juLTiiCHOT * Alenencek n«.i "^e 'J-Tdjuo 
juLJUL(x>Ten «e & hoc ^oc ^en neqAieTujengHT "se nni^OTdkgTOT 


cen Ra.Ta.K\TCAJioc juuulcoot gi-sen niK&.oi cne AineqwpR JuiAx.oq 
juLAAin JuuuLoq ne eujTejULen Ka.Ta.K\TCJULOC e£pHi e-xwn ne nxeq- 
qoTTcn e^o\ Aic^pn^J- nniu}Hpi nxe ni&c^ioc^ juiniCHOT eT«. nia^r- 
i«€\oc epn&p&&&inin eefic Teni^TJUna^ itmgiOAii ea^TX^ 
ncwoT juLUceinOTqi K^J-na^peeiii*. a^Ti enecHT eAoX^en niAieTi 

CT^OCI HTC «^^ &,TA10TTtT nCAX HeioXcA nUIglOJULI «.Tll.€lipe 

mc^TJiion egOTe mce^TnoTqi ne(x)T€ri "xe «^ n€T€ii«.noAiia^ ajd^i 
egOTe HH eTcxxxx^T tctch epenieTAiiii TCTenepnopneTiii 
TeTenoi nn(oiK mio^ cecAJLi enoTujHpi -se ceep nofii OTOg 
ccj- cfiw nu>OT «.n * e^ke nennoii r«.p & c^^ oAigq epon 
^qTHiTen ctotot nn&ieenoc n&ettM ^noT -xe ju&pe '^-julc^- 
n«.HT mxx. ^juLeTa^noift. tyconi ^eii eHnoT nejUL '^a.^d.nH e^OTn 
eneTCtiepHOT hchot nifien ngoTO t^c niTOviio nexx -^gipHnH 
juLd^pe ['J-JuHCTiik ujconi 55en eHnoir ec^^ ornoq juCiieTeiigHT nexx 
neT€n\«.c -xe othi nin«^i uji^qujoirujoir juuuLoq c^en nigi^n 
Kd.T& t^pH'^' CTd^q-xoc n's^e i&ku)6oc TTia^nocToXoc ue r^a^p 
-^juee^nA-HT uj«.cn&£ejuL niptojuii nTecoTO^fieq efioX^en c^julot 
e^OTii enCDn^ (Am^lineau, op. cit, pp. 118-120). And it came to pass 
at that time that he wrote an Epistle to the people who were under his 
jurisdiction, [and] he rebuked them because of their sins and their filthy- 
behaviour, and he admonished them to remove themselves from the deeds 
which they were doing, saying, * People inform me that ye are commit- 
ting grievous sins. Henceforth do ye remove yourselves from them, lest 
God become wroth, and take vengeance upon me, and lest He make both 
you and myself to suffer together. He is not ashamed before the old man 
(i. e. himself), and He will bring upon you great tribulations, and great 
sufferings, and severe famine, even as He did upon Pharaoh in days of 
old. And after these things I tell you what the Lord said in His mercy, 
I will never again bring a flood upon the earth. If He had not sworn by 
Himself not to bring a flood upon us, He would destroy us even as [He 
destroyed] the children of the giants, at the time when the angels trans- 
gressed through lust for women. They forsook the sweet smell of vir- 
ginity, and came down from exalted thoughts of God, they mixed them- 
selves with the pollutions of women, and they followed after that which 
was of foul odour rather than that of sweet odour. And as for you, 
your iniquities are far more numerous than theirs. Ye lust, ye commit 
fornication and adultery ; the parents know that their children sin, yet 
they admonish them not. Because of our sins God hath forgotten us. He 
hath given us into the hands of the nations which have no pity. But 
now, let charity and repentance be among you, and love towards one 
another at all times, and above all purity and peace. Let fasting be 
among you, giving joy to your heart and tongue, for mercy boasteth itself 
over judgement, even as James the Apostle said. For mercy delivereth 
a man, and transporteth him out of death into life.' Jas. ii. 13. 


For^ the third angel in the salvation of God is the 
Fol. 44 a Angel of Charity. | For charity shall deliver a man from 
p*\ death, and it will not permit him to go into the darkness. 
And moreover, it is very much better to perform acts of 
charity than to gather in gold. And thou shalt shew com- 
passion unto him that is in debt to thee. Let not thine 
eye be envious of thee whilst thou doest deeds of charity 
and righteousness. And moreover, it is better to give a very 
little with lovingkindness and righteousness than to give 
a great deal with violence. And do not thou turn thy face 
away from any poor man, and God shall not turn away 
His face from thee. And again, in respect of the little 
which one may owe thee, be not afraid to give it in alms, 
even as the holy man Tobit said.^ 

And consider the case of that rich man who despised 
Fol. 44 6 Lazarus the poor man, and what was done unto him | in 
P*H the matter of punishment, and how he answered and said 
in anguish of heart, 'My father Abraham, let them send 
Lazarus, and let him dip the tip of his finger in water, and 
cool my tongue therewith, for I am tortured in this fire.' And 
what he heard was it not words of rebuke ? For Abraham 
said unto him, ' My son, remember that during thy lifetime 
thou didst receive thy good things, and Lazarus the things 
which were bad.^ And now to him do they shew consolation 
in this place, whilst as for thee, they inflict tortures on thee 
for thy charity, for they will be as merciful to thee as thou 
hast been to the poor. Thou didst feed thyself on young 
and tender flesh (?), and on small birds, and on other 
creatures, thou didst eat by thyself the tender plants of the 
earth, thou didst drink undiluted wine in glasses insatiably 
Fol. 45 a and without consideration * | for any other man. And as 

y 1 What follows here may or may not be the continuation of the Epistle 

of Pisentius. 

^ Tobit iv. 7, 8, 11. 8 Luke xvi. 20-25. 

* Or, the text may mean, * thou didst swill wine as beasts swill water, 
and couldst never be satisfied.' 


concerning' the man whom thou didst forget, and to whom 
thou didst shew no charity with that which was thine, if 
there by chance remained to him the smallest amount of any 
possession, thou wast in the habit of demanding- it from him 
unjustly. If thou wouldst not give unto him of the things 
which were thine own, at least thou mightest have been 
kind to him, and watched and seen that justice was done 
to him; thou shouldst not have weighed him down with 
thine injustice. For thou knowest that thou and the poor 
man were made of one and the same kind of clay. Do not 
give him cause to grieve, and God will not give thee cause ■ 

to grieve. There is a place of judgement wherein each man - 
shall be judged according to what he hath done, whether 
it be good, or whether it be evil.' 

Behold, these are the things which the God-loving Father 
Apa I Pisentius wrote on many occasions to all the people. Fol. 45 & 
Now how is it possible for us to beautify our encomium pR 
of the holy man, except by means of his own mouth ? But 
let us invoke him, so that he may minister unto us in respect 
of the remainder of the things which it is seemly for us to 
narrate in this encomium, according to the measure of our 
inability. We are wholly unable to attain to the heights of 
thy virtue, O thou good ascetic, who art adorned with the 
virtues of the Holy Spirit, [thou doer of] all the righteous 
precepts and commandments which are full of life. Verily 
if every part of me was to become a tongue I should not 
be able to do honour to thee in a manner suitable to the 
ten thousands of virtues which thou dost possess ; and more- 
over, as for the mite which we are able to cast into the 
treasury, it is thy grace alone | which hath prepared it for us. Fol. 46 a 

For we know well that thou hast no need of our feeble pR^ 
tongue to utter these few words of encomium, because thy 
citizenship is in the heavens, according to the words of the 
tongue of sweet odour, that is to say, Paul, [who said], ' As 
for us, our citizenship is in heaven, the place for which 


we wait'.^ Nevertheless, let us declare a few things con- 
cerning the holy man, to the glory of God. 

Now it came to pass that at the time when God brought 
the heathen, that is to say, the Persians,* upon us, for our 
sins, Apa Pisentius departed to the mountain of Djeme,* 
and hid himself in that place * because of the Persians. Now 
this took place at the time when the Persians were masters 
[of Egypt], though they had not as yet taken the city of 
Kebt (Coptos). And at that time I John went with him, 
and I was with him in the capacity of a servant. Now 
Fol. 46 6 I carried with me | water-machines,^ and I put them in the 
drJ place wherein we hid ourselves, so that we might be able 
to find them when we had need of them all the days which 
we should have to pass in hiding. Now, pay ye strict 
attention to the words [which I am about to say], for then 
ye will marvel, and will give glory to God Who performed 
these great and wonderful things by His holy man, even 
as God worked a miracle for Israel in times of old by Moses, 
to whom He said, ' Raise thy rod, smite the rock,^ and the 

1 Phil. iii. 20. 

* According to the Memphitic version Pisentius set the affairs of his 
bishopric in order before he departed, and he gave everything which he 
had to the poor. -^ jULneu>ty JULniemcKoncion n^a^i ni^en etc 
n^HTq «>.qTHiTOT nni^HKi. The Persians under Heraclius captured 
Pelusium, then spread themselves all over the Delta, and finally ascended 
the Nile Valley as far as the borders of Ethiopia. Theophanes says that 
this took place in 616, but modern authorities place the date of the 
Persian conquest of Egypt three or four years later.- See Gibbon, Decline 
(ed. Bury), tom. v, p. 71. 

' See above, p. 280 note. The distance of Coptos from Dj6me is from 
80 to 35 miles. 

* Pisentius appears to have hidden in an Egyptian tomb wherein there 
were mummies. See the Memphitic version, p, 142. 

* Either ropes and leather skins for carrying water, or large water-pots, 
like the modern snr, with stands. The Memphitic version says that they 
collected many vases, and filled them with water, and carried them into 
the mountain. «wnott -Jke a^newoir^ e^oirn iiOTJULHig nXd^KOn 
€njiiek.gOTr jujulcooit &,n:o\o-v nejuid^n eniTCoOT. 

* Num. XX. 11. 


water shall gush forth so that the people may drink/ Now 
this was what happened in this case also* And when he 
had departed to his hiding-place I myself went with him, 
and we remained in that place wherein we had hidden 
ourselves, and when we had passed several days in that place 
the very little water | which remained to us came to an end, Fol. 47a 
and I said unto my father, ' We have no water left/ P^^ 

And my father answered and said unto me, ^ God will not 
forsake us, O my son, but He will minister unto all our 
wants. For He said. Take no care for the morrow, for the 
morrow will take care for itself.^ And again, at the time 
when Elijah the Tishbite was in the desert, the ravens 
brought bread unto him every day in the early morning, 
and again at the time of evening. And when he had laid 
himself down and slept under the tree which is called 
" rathmen '', and had risen up, he found there upon it a loaf 
of bread and a vessel of water. And an angel said unto him, 
" Arise, eat bread, drink water.^^ And Elijah ate the bread, 
and drank the water, and he journeyed on that road for 
forty I days and forty nights, without eating any other bread F ol. 47 b 
or drinking any other water.* Now God ministered unto P^*^ 
Elijah with spiritual food because he followed God with his 
whole heart ; and we ourselves also shall be ministered unto, 
if we observe His dispensations, and if our hearts be straight 
in respect of Him, He will take care for us. For He spake 
by the holy Psalmist David, saying, " Cast thy care upon 
God, and He shall feed thee.'' ^ For God knoweth that of 
which ye have need before ye ask Him therefor, even as He 
spake in the Holy Gospel.' * 

Now when my father had said these things, he went away 
straightway. As for me I cast myself down on the ground, 
I heaped up the cool sand over my breast, I stretched myself 
out and lay at full length, and I was burning consumedly 

1 Matt. vi. Utt, « 1 Kings xvii. 6 ; xix. 5-8. 

» Ps. Iv. 22. * Matt. vi. 8, 



Fol. 48 a with heat, | and the want of water. And when my father 
P*^€ had remained away from me for a very long time, he came 
back to me, and his eyes were full of light, like unto that 
of the luminaries in the heavens. And his whole person was 
cheerful, and he was like one who had been in a wine-shop. 
And he said unto me, 'John, I see that thou art exhausted 
by thirst, get thee to the waters, and drink/ And I answered 
and said unto him, 'My father, the water-pots have been 
empty and dried up for the last three days, and there is no 
water at all in our place of abode/ Now my father used 
to fast three days at a time, and sometimes, when his body 
was free from sickness, he was wont to fast even for a whole 
week at a time. And again he said unto me, 'John, why 
dost thou not obey ? Get thee to the waters, and drink, for 
I perceive that thirst is driving thee wholly mad/ And 

^*!lll? ^ ^g'ain he said unto me, ' John, | begone, for I see that thou 
P**^ art greatly dried up through thy thirst, and that thou art 
mad through the darkness caused by want of water.' Then 
I answered him, saying, ' I did fall down, and I did go mad, 
and this is the truth, when thou didst depart into the desert ; 
but now thou hast returned to me once more, and I perceive 
that thy face is full of joy, and that bright light goeth forth 
from it, even as from the face of Moses, the Lawgiver, the 
natural condition of my mind hath returned to me, and I cease 
to thirst/ ^ And he answered and said unto me, ' If thou 
losest thy reason in this manner after two days [of thirst], 
how very much more severe is the tribulation which hath 
come upon those who are in the darkness of Amente, with 
the worm which never sleepeth, and the outer darkness, and 
the river of fire which floweth before the Righteous Judge, 
by "Whom we shall be tried I Verily, O my son, it is a 

^ In the Memphitic version the speech is shorter : nd^Xiit on ixe-se 
iTisSeWo iiHi "xe ee^fce ot koi ita^TCWTeAi twhk gi jLinjuLWOT 
HTeKCU) -se &K^ici • ne-xHi n&.q -xe eT«Miid.T eneKgo 
rnooT d. ^\ jLiTon HHi zkoK ^^ n^ici jiinii&i (p. 140). 


fearful and a terrible thing to fall into the hands of the 
Living God/ ^ 

And when he had spoken | these words he said unto me, Fol. 49 a 
' I think there is water in the water- vessels, in one of them pH';^ 
which we have forgotten.' Now I, the wretched and miserable 
John, am not worthy to relate the wonderful thing which 
took place there, and which I myself saw with my own eyes ; 
I the wretched man alone can narrate it. For when I had 
gone to the place wherein the water-vessels were — I confess 
to you, O my beloved, to [feeling] the doubt which would have 
come upon all of us — I found them filled with water up to 
their brims, and the water which was in them was as white 
as milk, and as white as snow, and was as sweet as the water 
of Geon (the Nile) which is in motion.^ Then I went and 
enquired of my father, saying, 'I found the water-pots full 
of water, whence cometh the water then, O my Lord and 
father?' And he answered and said unto me, ^He Who 
supplieth with food the hawks (?) which neither sow | nor Fol. 49 6 
reap, nor gather grain into garners, He, I say, it is Who hath piuc 
supplied us with these waters whereof we were in need. For 
for him who casteth his care upon Jesus will Jesus care in 
every place, and He will serve him.' 

Therefore, O my beloved, ye must know that wheresoever 
a man goeth, all his hope must be [set upon] Jesus. And 
he must remember that which is written in [the Book of] 
Jeremiah the Prophet, 'Cursed is he whose hope is placed 
upon man, but blessed is the man who hath set his heart 
upon God, and God shall become unto him a hope. He shall 
become like a tree which is planted by the waters, and his 
roots shall not perish for lack of moisture.'^ What shall 
I say, or with what words shall I describe all the glorious 
virtues of this glorious, and just, and | blessed man? Now Fol. 50a 
1 Heb. X. 31. piva 

' John means the water in the middle of the main stream of the Nile, 
and not that which flows close by the banks, where the Egyptians made 
their ablutions. » Jer. xvii. 5, 7, 8. 


first of all I will declare concerning the manner in which 
he served God, and next concerning the grace which God 
bestowed upon him, and the gift wherewith God most 
graciously endowed him, from the beginning of his life even 
to the end thereof. Unto whom shall I compare thee, O 
blessed man, Apa Pisentius ? I will compare thee unto 
Abel who was the head of the worshipping of God and of 
the high-priesthood of God, and who became the first to 
offer up sacrifices and offerings. For this reason I ascribe 
blessing to thy holy fatherhood, because thou didst become 
a father to the orphans, and the mouth of the widow blesseth 
thee, O thou holy man and bishop, Apa Pisentius. Thou 

Fol. 50 6 wast a father to the weak and helpless, and | a place of 
p\ sojourning for the proselyte. Thou wast food to those who 
suffered hunger, and water to those who were athirst. Thou 
wast apparel unto those who were naked, and a garment for 
those whose nakedness was uncovered. Thou didst enter into 
Paradise in thy understanding, and didst eat of the tree of 
deathlessness. Thou wast a wise man when thou didst keep 
closed thy mouth, and thou wast a man of understanding 
(or, discretion) when thou didst speak. For thy name reached 
unto the boundaries of the inhabited world. 

Thou wast a man of gracious speech concerning the 
wisdom of God, and thou wast a possessor of the true 
knowledge of the Holy Mysteries. Thou didst seek first of 
all the Kingdom and its righteousness,^ and all these [other] 
things did God graciously bestow upon thee. Thou didst 

Fol. 51 a enter into the land of promise in thy mind, | and therefore 
p\^ God gave thee strength to vanquish the Canaanites^ who 
were hidden. Thou didst meditate upon all the spiritual 
paradigms, thou didst understand all the parables of the 
Gospels, and thou didst devote thyself earnestly to the 
spiritual interpretations thereof. All the wise folk that 
were in the land marvelled at thy wisdom, and they had 
* Compare Matt. vi. 33 ; Luke xii. 31. ' Num. xxi. 3. 


need of thy advocacy in this world. And again the men 
who were learned in the knowledge of books marvelled at thy 
wisdom, and all the men who were of senatorial rank were 
struck with wonder at thy hidden sayings. For all those 
who were vexed in their minds came unto thee, and thou, in 
the goodness of thy disposition, didst give them help. Thou 
wast a righteous man in our days and a watcher in our 
generation, O thou holy man and bishop, Apa Pisentius, the 
blessed anchorite. In thy days the Governors | performed Fol. 51 b 
acts of lovingkindness to the poor, and they gave glory to p\fe 
thy worship of God. Thou didst behave like a nobleman 
towards those who drew nigh unto thee, and the Greeks 
ascribed glory unto thee. Thou didst make to be of no 
effect the office of the absolute ruler. Thou didst shut the 
mouths of the beasts, and the cages for prisoners in the prisons 
fell into disuse, and possessions returned to their rightful 
owners. Thou didst conquer Amalek like Joshua, the son of 
Nun,^ and thou didst conquer the Amorite like Israel.^ Thou 
didst put on the whole armour of God,^ and therefore thou 
wast able to quench all the arrows of the Evil One which 
blazed with fire, and thou didst do battle against all the 
crafts of the Devil. Thou didst lay hold on the breastplate 
of faith, and thou didst put on thy feet the preparation 
of the Gospel of peace. Thy fame hath | reached to the Fol. 52 a 
boundaries of the inhabited world. Thou wast a wise man p\ic« 
in the opinion of Governors, even as was Saint Athanasius, 
and God gave thee strength in the Scriptures. And thou 
didst seek to know in thy mind concerning the world which 
is to come, and thou didst set out to examine into the 
depth of the wisdom of God, which is hidden. 

Thou wast a man inured to the contemplative life, even as 

was the holy man Apa Pahomd (Pachomius), the father of 

the coenobite life. God raised men to very high positions in 

thy days, and in thy generation He graciously bestowed 

1 Num. xxi. 23 ff. « Exod. xyii. 13. * Eph. vi. 11. 


upon us His peace. God brought forth thy righteousness 
like the light, and He made thy judgement to be like the 
hour of noon.^ Thou didst keep the commandments of God, 
and for this reason thy peace was like unto an overflowing 

Fol. 52 6 river, and thy righteousness | like unto the great and mighty 
pX*^ deep. Thy spirit, which was mighty, was like unto the 
Morning Star, and thy seed is like unto the sand which is on 
the sea-shore, which is without number. And thy prayers, 
which were for the whole world, are in benevolent operation. 
And thou didst call unto every one to bring themselves unto 
God in repentance. Thou didst teach the lawless man the 
ways of God, and thou didst turn the impious men from 
their impiety. Thou didst raise up those who are sick by 
means of thy holy prayers, and thou didst cry out to God on 
behalf of those who were possessed of devils. 

Unto whom shall I liken thee, O thou blessed father 
Apa Pisentius, the holy bishop? Thou wast a man who 
was a believer in our generation, and a man who was 

Fol. 63 a righteous in our days. Thou wast a learned scribe | in 
p\e respect of thy faculties, and a skilled reader of spiritual 
omens and portents. Thou wast a master -physician who 
did heal every one, with a benevolent heart. In the 
righteousness of God thou didst rise on high like a palm- 
tree, and thou didst spread abroad in the wisdom of God like 
a plane-tree. Thou didst diffuse abroad the sweet odour of 
virtue which was like unto [that of] cinnamon, and the sweet 
odour of thine unguent reached even unto the boundaries of 
the inhabited world. Thou wast like unto the five cities ^ 
in the gift of Christ, and the reports of all thy marvellous 
works were in the city of the whole world. Thou wast a 
teacher of rites and sacrifices like unto Moses, and a master 
of the art of making hymns like unto David. For we heard 
of thy mysteries very frequently in thy epistle[s], and we 
saw the depth of thy understanding of the Holy Scriptures | 
1 Ps. xxxvii. 6. * Luke xix. 19. 


in the letters which thou didst indite, and of thy wisdom which Pol. 53 b 
was great. Thou didst spread out thy wing^ like the eagle, p\c 
and thou wast transformed in the strength of the service of 
God like a young, strong eagle. God opened the eyes of thy 
soul, and He taught thee the gate of immortality like the 
Samaritan woman.^ And thy understanding moved deftly 
in the perfect knowledge of the Scriptures, even as doth the 
little stick in the hands of the player on the harp, and thou 
didst sing hymns thereby on a psaltery of ten strings. 

Unto whom shall I liken thee, O holy hermit, Apa 
Pisentius, thou faithful priest ? I will liken thee unto Noah, 
of whose holy sacrifice God smelled [the sweet savour]. For 
thou didst taste that the working was good, and thy lamp 
was not extinguished during the whole night. Thou didst 
make for thyself celestial garments of byssus and purple, | 
and thou didst plant a vineyard of the fruit of thy hand. Fol. 54 a 
Thou wast a righteous man in the worshipping of God with pXr 
all thy heart and with all thy soul. God gave unto thee rain 
from heaven as He did to Elijah. The things which were 
bitter He made sweet by means of thy ministrations, even as 
did Elijah.^ The desert places became fertile in thy days, 
and the hills poured out milk during thy generation. Thou 
didst build thy children on the Rock which cannot be moved, 
that is the Christ, and thou didst build in them the faith (or, 
belief) which is everlasting. Thou wast the [place of] repose 
of the men of Egypt, and a kindly inn for those who were 
strangers. Thou becamest a sufferer in the service of the 
poor, and a help unto those who were tortured with grief. 
Thou didst shew thyself perfect in spiritual knowledge. 
Thou didst take thy rest (or, die) in the midst of | thy Fol. 54 b 
children, like Jacob, and afterwards they followed thee to thy p\H 
fathers, like David. Thou wast a wise man like Solomon, 
and thou didst inherit the blessing from God. Because of 
this thou didst light upon the paths which were delicate, 
1 John iv. 9. « Cf. 2 Kings ii. 21 ; iv. 41. 


thou didst make good thy escape, thou didst keep the faith, 
and thou didst set the crown of righteousness upon thy head. 
Thou didst deposit seed for thyself in Sion, O Apa 
Pisentius, and thou didst beget for thyself a household in 
the Jerusalem of heaven. Thou didst receive the sword of 
the Holy Spirit, through prayers of every kind and through 
supplications of every kind ; and for this reason thou wast 
able to gain the mastery over the spirits of evil in the 
darkness. Thou didst make thyself to resemble the Sun of 
righteousness in Whose wings there is healing,^ and because 

Fol-55 a of this the eyes of thy | soul sent forth rays of splendour. 

p\e Thou didst build a house for God, even as did Solomon,^ and 
thou didst complete the courtyard thereof as did Zerubbabel.^ 
Thou didst walk about in the meadow of the Spirit, and 
therefore thou didst find in the treasury (or, field) holy 
mysteries. Thou wast eager to receive in thy heart, and 
therefore God gave thee the star of the light of the know- 
ledge of Him. Thou didst eat of heavenly bread, and thou 
didst rejoice thyself in the tree of immortality. 

Unto whom then shall I liken thee, O thou blessed man, 
thou great priest, Apa Pisentius ? I will liken thee unto 
Jacob,* whom God remembered in his sufferings, because of 
his innocency, and gave him the inheritance. I will liken 

Fol. 55 b thee also unto Joseph,^ unto whom God gave a | crown of the 
P-«A kingdom (i.e. a royal crown). I will liken thee unto 
Samuel,^ who [became master] of the gifts of grace of 
the high-priesthood. I will liken thee unto Samuel who 
became a priest, unto whom God gave the promise of the 
priesthood and of the office of prophet when he was a little 
child. I will liken thee unto the sons of Jonadab/ who 
kept the commandments of their father. I will liken thee 
unto the Great Apostle, Saint Peter, who stood in archi- 

1 Mai. iv. 2. 2 1 Kings vi. 14. » Zech. iv. 9. 

* See Gen. xxvii, xxviii. " Gen. xli. 42. 

• See 1 Sam. i. "^ Jer. xxxv. 6, 8. 


episcopal rank. I will liken thee also unto Paul, who had 
the care of all the Churches. I will liken thee also unto 
Zacharias, the high-priest, whom God filled full of the Holy 
Spirit. For God gave thee wisdom | out of His mouth, even Pol. 56 o 
as He did to Solomon. Thou didst shew thyself to be like pAi^ 
unto Moses, for God made the worship of idols to come to an 
end in thy days, even as [in the days of] Ozias (Uzzah).^ 

The man who went to thee, no matter who he was, with 
a sorrowful heart, did he not come back rejoicing ? O thou 
true consoler, according to the words of the Psalmist David, 
'Thy words give me life, thy words comfort me.' ^ Truly 
thou art like unto Moses, whose face shone with glory ,3 and 
who was exalted whilst God spake with him. And thou 
thyself, O Lawgiver, the similitude of thy face was glorious 
through the strength of God which was with thee. And 
thou wast a companion of all the saints, because of the 
simplicity which was thine, and the purity which was thine, 
in the time when thou wast a monk, and before thou didst 
receive the honour of the episcopacy. Never at any time did 
any man who looked into thy | face feel fear of thee, O thou Fol. 56 b 
whose eye was full like the star of the morning and shot pjuife 
forth lightnings at all times. O blessed are the things which 
I have brought unto thee I If I desired to narrate the account 
of all thy successes I should be obliged to take to myself 
those who write down words (i. e. scribes), even as did Moses, 
the composer and stablisher of the Law, until I had made 
manifest thy valiant deeds, O thou holy and perfect man, 
Apa Pisentius. For thou art like unto the holy anchorites 
Apa Palamon,* and Apa Pahomo,^ and Apa Patronios,® and 

1 2 Sam. vi. 3-8. » Ps. cxix. 50. » Exod. xxxiv. 30. 

* Palamon, or Palaemon, probably the great ascetic who was the 
instructor and guide of Pachoraius in the monastic life ; he flourished 
about the middle of the third century. For his life see Acta SS., May 3. 

* Pachomius, the founder of the famous Monastery of Tabenna, which 
at one time, according to Palladius, contained 1,300 monks. For his life 
and acts see Amelineau, Hist, de SairU Pakhome, Paris, 1889. 

' A great ascetic, a friend of Pachomius, and an inmate of the Monas- 


Apa H6rsiesios,^ and Apa Theodore.^ Thou art like unto 
the holy man Basil,^ thou art like unto Gregory * the Theo- 
logian, each of whom was associated with the throne of 
priesthood like unto thyself. 

Now as concerning the marvellous acts of thy great power 

which were performed with quietness, no man whatsoever can 

Fol. 57 o ]^nQ^ I ^\^Q full tale thereof; but those which we have seen 

P**"'^ with our eyes, and those which we have heard with our ears 

that love discourses concerning his power, these, I say, are 

the things which we will now declare. 

O ye who are God-loving sons, know that [on one occa- 
sion] when the days of the festival of Easter drew nigh, now 
it was during the forty days [of Lent], the holy Archbishop 
of the Alexandrians sent messages to the South, throughout 
all Egypt, pointing out to the Bishops, and the clergy, and 
all the orthodox people, saying, * Prepare ye yourselves, for 
the days of Easter are drawing nigh, and make ye arrange- 
ments concerning the forty holy days in respect of the 
months in which they are to fall, and the time when they 
are to come to an end.' And the Patriarch Apa Damianus, 
Pol. £7 & Archbishop of Alexandria, | despatched certain God-loving 
P***^ members of the clergy to the South with the holy message, 

tery of Tabenna. On the death of Pachomius, about 350, he was elected 
Archimandrite, but he died a very short time afterwards. One of his 
kind actions in respect of Sylvanus the actor is recorded in the 'Rule 
of Pachomius' (Palladius, Paradise, ed. Budge, vol. i, pp. 285, 286). 

^ Arsisius, a friend and contemporary of Anthony the Great, who at 
one time lived in the Nitrian Valley, where his contemporaries were 
Busiris, Peta-Bast, Hagios, Khronis, and Serapion. Palladius saw him 
and conversed with him. The name Horsiesis, or Arsisius, = the 

Egyptian neru-..-Ast ^' j^ "^ j| q ^- 

2 The famous friend and confidant of Pachomius, who lived in the 
Monastery of Tabenna. There is frequent mention of him in the Life of 
Pachomius published by Am^lineau. 

3 Basil, Bishop of Caesarea, born about 329, died about 379. 

* Gregory Nazianzenus, born at Arianzus, in the first quarter of the 
fourth century. He was bishop of Sasima and Constantinople from 
870-890, and he died about 390. 


so that they might deliver it in every city. Now it was the 
holy man Apa Damianus who had consecrated the holy man 
Apa Pisentius bishop of the city of Coptos. And when the 
God-loving clergy had arrived in order to sojourn with our 
holy father Apa Pisentius, they received a blessing from his 
holy hand, and they seated themselves in his presence. Now 
it happened according to the dispensation of God that on that 
day there were certain great men sitting with him. 

And a certain man who lived in a neighbouring country, 
who was a shepherd and was then pasturing his flock, came 
into the presence of Apa Pisentius that day, in order that he 
might receive a blessing at his hand. Now according to the 
favourable opportunity afforded by God, the shepherd came 
into the chamber as soon as he found that the door was 
opened, | and he cast himself down at the feet of Apa Pi- Fol. 58 a 
sentius whilst the clergy who had been sent by the Patriarch ?**.€ 
Damianus were with him. And when he was standing 
upright, having kissed his holy feet, he brought himself 
near his holy hands so that he might receive a blessing, 
and he gazed in his face, and he wished to draw his hands 
to him. But the bishop would not give him the blessing, 
and he cried out, saying, ' Who is it that hath permitted this 
worthless and sinful fellow to enter this place, who hath 
allowed this man, whose head ought to be removed, [to come 
hither ?] Get thee gone out of this place, O thou unclean 
one who art an abomination unto God. Come hither, John, 
and do thou cast him forth.' 

Then I John, the disciple of Apa Pisentius, laid hold of 
the man, and I cast him forth. And when we had gone a 
little way outside the door, I enquired of him, saying, ' What 
hast thou been doing to-day to cause the great man to be so 
angry with thee ? Verily | he passed the day very happily Fol. 58 b 
indeed, and was in a joyful mood until thou didst enter his pSJc 
presence ; his wrath would not have blazed up against thee 
unless thou hadst committed this day some very disgraceful 


deed. And besides this, the men of the Patriarch Damianus 
were sitting with him. Now, make thy confession to me, 
for it is written. Make manifest your sins to each other, 
and pray ye each on the other's behalf, so that your sins may 
be forgiven you/ ^ 

And the shepherd answered and said, ' How did it happen 
that I did not die this day when I rose up from my sleep ? ^ 
Now it came to pass that, whilst I was pasturing my sheep 
to-day among the thorn bushes, a woman passed me on 
the road whom I knew. And I laid hold upon her in the 
foolishness of my heart, and I lay with her, thinking that | 
Fol. 59 a the great man would never know anything about it. But, 
P**-'? by God, Who is the witness of my soul, immediately he 
looked at me, the consciousness sprang up in me that he 
knew what I had done. And a mighty pain smote me at 
once in all my body, and I came nigh falling on my face, 
and I should have done so if it had not been that thou 
didst seize me, and bring me out by the door. It (i.e. his 
look) made me powerless, and I was about to fall upon 
my face.' 

Then that shepherd brought several cheeses in wicker baskets, 
and he said unto me, ' I entreat thee to take these few cheeses 
from my hands, and to send them to these men who are with 
thee in thy house ; since I have brought them, be not grieved 
at me.' ^ Then I answered and said unto him, ' I will not take 
Fol. 59 h them without the knowledge of the great man, | lest if he find 
pjuiH it out he scold me.' And that shepherd answered and said 
unto me, 'I conjure thee by God Almighty to take them 
from my hands, and to give them to the poor on my behalf.* 
Now when I heard [him mention] the awful Name of God, 
I felt afraid, and I took them from his hands on account of 
the oath [which he had sworn] by God. And I carried 
them and put them down along with the other cheeses which 

1 Jas. V. 16. * i. e. O why did I not die when I woke up ? 

» i. e. This is my offering for my sin, forgive me. 


had been brought unto me that day. And I said in my 
heart, ' I will not let the great man know about my act 
at all/ 

And it came to pass at the hour of evening that day, that 
when the time for repose and meditation had come, he (i. e. 
Apa Pisentius) rose up in order that he might give some 
cheese to the clergy. And he said unto me, ' If cheeses have 
been brought unto thee this day, bring some of them hither 
to me so that I may send | them to the clergy of the Arch- F0U6O a 
bishop.^ Then I took all the cheeses, and I threw those r**^ 
which the shepherd had brought with them. And when the 
bishop had looked at them he said unto me, ^ Bring hither 
to me a platter/ and he uttered the following riddle, saying 
thus : ^ This day, a man whose eyes were open, a man whose 
eyes had no darkness [in them], and who saw clearly, covered 
up his eyes by day and by night, and walked about like a 
blind man, although his eyes possessed the faculty of sight. 
Would not every man who saw him rebuke him, saying, Why 
is it since God hath given light to thine eyes that thou 
lovest to adopt the guise of the blind men who walk in 
darkness at all times ? ' And I confess unto you that when 
my father had spoken these words to me, he picked out all 
the cheeses | which the shepherd had given unto me, and he Fol^ ^ 
divided them from the others, and placed them on the platter P^ 
and said unto me, ^ I say unto thee that these cheeses 
belonged to the shepherd which I caused to be driven forth 
from me this day ; now when thou hadst thrown him out, 
why didst thou accept them from his hands? Look now, 
and consider; whom dost thou resemble? Thou resemblest 
Gehazi,^ who ministered unto Elisha, who made the man to 
turn back, and who took from him two talents and two 
changes of raiment. Look now also and consider in what 
manner Elisha cursed him — he made the leprosy of Naaman 
to grow in his body. Now therefore, rise up, and take thou 
^ 2 Kings T. 21 ft 


the cheeses to him wheresoever thou canst find him. 
Verily [even if thou hast to sit up] until midnight thou 
Fol. 61 a shalt not | sleep in this place until thou hast given them 
pHS: to him.' 

Then I said unto Apa Pisentius, 'Forgive me, O my 
father. When I had thrown him out of the door, he swore 
mighty oaths to me, and I was afraid of the oath which he 
swore in [the Name of] God, and I took the cheeses from 
him.' And Apa Pisentius answered and said, 'Do not 
attempt to anoint my head with the oil of the sinner. It 
was Paul himself, the sweet-smelling tongue who spake in 
the Epistle which he wrote unto the Corinthians saying, 
I have written to you in the Epistle: Hold no converse 
with whoremongers, and not even with thy familiar friend, 
if he be a whoremonger; have no friendship with him.^ 
And again [he saith] : The whoremongers and the adulterers 
shall God judge.^ And again [he saith] : Lest there be a 
Fol. 61 h filthy whoremonger like Esau.^ | And again it saith : No 
piifi whoremonger shall inherit the kingdom of the heavens.* 
Get thee gone therefore, at once, and give the cheeses back 
to him, and peradventure we may be able to deliver his soul 
from the hand of the Devil ; indeed he is a miserable man.* 
I departed therefore and I gave the cheeses to him on the 
evening of that same day, and I returned to my place 
according to the advice of my holy father. 

Now ye must know that our righteous father Apa Pisentius 
was inspired by the Holy Spirit, and he was a righteous man, 
and if [ye imagine] that he was not, hearken ye unto the 
following narrative, and ye will assuredly be struck with 
wonder. Now it came to pass again on a certain day that 
my lord and father sent me on a message, which was urgent, 
to a certain district of Djeme. Now it was very late in the 
day when I started to come back, and before I could get 

1 1 Cor. V. 9, 11. 2 Heb. xiii. 4. 

s Heb. xii. 16. * 1 Cor. vi. 10. 


back it was dark night. And when I had entered on the 
road which | leads into [the mountain], behold, two hyenas Fol. 62 a 
came running after me, as I was riding my ass, and they pw^ 
sprang towards the ass wishing to seize her and to pull it 
down. In very truth their teeth were within a very little 
of touching my feet. And I cried out, saying, 'May the 
prayers of my father help me and keep me from the mouths 
of these beasts.' And before the words left my mouth, the 
animals took themselves off in another direction, and they 
did not do me the very least harm. Now by reason of the 
loudness of their panting it appeared to me as if they were 
fleeing in great haste from some one who was pursuing them ; 
and they fled as soon as ever they heard the name of the 
great man, Apa Pisentius. 

And when I had journeyed on a little further, a number of 
wolves attacked me ; now they ejected a lot of dung on my 
back, and | threw up very much dust about me,^ and I was Fol. 62 6 
obliged to abandon the beast whereon I was riding. And pn*^ 
again I cried out uttering prayers to God and to my holy 
father, Apa Pisentius, who had delivered me from the mouths 
of the hyenas, saying, ' Deliver thou me at this time also from 
these wolves.' And before the words had escaped from my 
mouth one of the wolves let out a mighty cry, and they all 
turned away and fled in another direction, through the 
prayers of my holy father, Apa Pisentius. [Now] they 
all turned away through the prayers of my father Apa 
Pisentius. Now as for me, I entered into the plain of the 
mountain of Tsente, and I ascribed glory to God because of 
what had happened to me, namely that He had delivered me 
from the mouths of [these] evil beasts. And when I had 
entered into the | heart [of the mountain], I found her Fol. 63 a 
(i. e. the beast he had abandoned) ; and the holy man was pwe 
engaged in studying [the book of a] certain prophet. Then 
I took the beast into the shed for the animals, and my father 

^ This rendering is uncertain. 


was looking down on me [as I did so] from the wall of the 
tower. And he said unto me, ^ O John ' ; and I made answer 
to him, saying, ' Bless me, my father ! ' And he said unto me, 
'Have I not told thee that thou art not to travel by the 
inner road late in the day, and that thou art only to do so in 
the early morning ? A very little more and the wild beasts 
would have eaten thee up ; they would have done so now had 
it not been for the mercy of God/ 

Thus ye may see, O my beloved, that he always knew 
what was happening, and no matter where the place was 
wherein any event happened, he was always certain to know 
about that event. But he kept it secret, according to the 
habit of his life, for he did not desire to give any man cause 
to give to him the approbation which appertaineth to men, | 

Fol. 68 6 even as the wise man Paul spake, saying, ' I seek not the 
pnc glory of men, nor of yourselves, nor of others.' ^ 

Now, if I wished to tell you concerning all the works which 
we have seen done by the blessed old man Apa Pisentius, 
this discourse would become inordinately long, but inasmuch 
as the Scriptures inform us, saying, ' The works of God are 
good, make thou them manifest unto every one,^ ^ j ^{\\ relate 
unto you a few more deeds, out of a very large number, 
concerning the splendid acts of this perfect man, and after- 
wards we will bring our discourse to a close. Now it came to 
pass on a day that a certain man came unto him from the 
district of Kebt (Coptos), and there was travelling with him 
his son, who had reached a time of life when he might, 
very properly, have been permitted to undergo the yoke of 

Fol. 64 a matrimony. And the two men went together | into the 
P""? presence of [the holy man Apa Pisentius], and they bowed 
low [before him], and cast themselves down at his feet. And 
the holy man said unto the man, ' Why hast thou not taken 
a wife for thy son?^ — now that man was an inhabitant 
of the town of Coptos. And the man answered and said, 

1 1 Thess. ii. 6. » Tobit xii. 7. 


' My father, he is a mere boy, and hath not yet arrived at 
the proper age for marriage; and he is prudent/ And the 
holy man answered and said, 'Verily thy son is a habitual 
fornicator, and if thou permittest him, he will tell [thee] the 

The man said, ' If he be a fornicator, behold, I will put him 
into thy hands, so that thou mayest do unto him whatsoever 
it pleaseth thee/ And the holy prophet answered and said, 
'When thou goest to enter into thy village thou shalt meet 
a certain woman in the first street of thy village, she is the 
daughter of such and such a man, and that which is inside her 
shall bear witness to thee that it is thy son who hath | been Fol. 64 b 
sleeping with her. But do not think that I say this wholly P^^H 
and solely of myself, most assuredly not, for I have been 
informed concerning this matter by certain men who are 
worthy to be believed. Nevertheless, if thou wilt hearken 
unto me thou wilt take her for him to wife, inasmuch as 
he hath humiliated her ; and, in truth, I shall be unable to 
permit him to partake of the Mysteries until he hath taken 
her to wife. For the Law commandeth : '^ If a man lie with 
a maiden unto whom he hath not been betrothed, and he 
take her by force, and he be [found] with her, he shall give 
fifty 'crowns' to her [father], now fifty shekels is the proper 
price of a virgin, and he shall live with her, because he hath 
humbled her, whether she be a poor maiden or whether she be 
a rich maiden/' ^ 

* Now therefore, since the Devil made thy son to fall in with 
the woman, do thou depart, and take her for him to wife. 
Do not give him the opportunity to commit sin, because God 
will enquire of thee concerning the salvation of his soul. For | 
if thou wilt make him to enter into the estate of holy matri- Fol. 65 a 
mony, and he fall afterwards into this sin, his blood by these P^^ 
means shall be on his own head, and on his only. Do not 
give him the chance of making thee alone the excuse for his 

^ Deut. xxii. 29 ; LXX vtvr^icovTa SiSpax/J^ ipyvpiov. Read iiqcS'U) JUlRt. 



sin before the throne of the Christ, and of saying, " My father 
would not take a wife for me/' for then the whole danger of his 
sin would be upon thee, because thou hast taught him the 
Law of God carelessly, even as it is pointed out in the Holy 
Scriptures concerning Eli, the priest, saying, "He taught his 
sons the Law of God carelessly.'' ' ^ Then the man answered 
and said, ' Every word which thou hast spoken I will truly 
keep, for he who sheweth himself disobedient to thee sheweth 
himself disobedient towards the Christ, because the words 
which come forth from thy mouth are the words of life/ 
Then the blessed Apa Pisentius said unto him, ' The Lord be 
with you; depart in peace,' and they came away from his 

Fol. 65 h presence, and they did ( as he had commanded them, and 
p^ their hearts enjoyed great rest. 

And again it came to pass on a day that our holy father 
Apa Pisentius, the bishop, passed through the village to 
inspect his churches. Now when he had finished he looked 
on them (i. e. the people), and when he was returning to the 
monastery, and was passing along the way by the canal, 
a certain husbandman brought to him an ewe which belonged 
to him in order that he might make the Sign of the Cross over 
her. Observe ye now the power of God. The Sign of the 
Cross which the holy man made on her with his finger sank 
down into her womb, and when she brought forth her lamb 
they found on it the Sign of the Cross with which the holy 
man had marked her. Now the holy man made the Sign of 
the Cross on the outside of the ewe, and it appeared on the 
body of the lamb in the form of a piece of white wool, which 

Fol. €6 a was like unto | snow. And in every man who was sick, no 
p^K matter of what kind his sickness might be, immediately the 
holy man Apa Pisentius stretched out his hand over him, and 
made the Sign of the Cross over him, the sickness ceased. 

Come ye then, all ye whose hearts are straight in respect 
of God and the holy man, and let us make supplication unto 
1 See 1 Sam. ii. 22 ; iii. 13. 


him with tears and with repentance, in order that Apa 
Pisentius may entreat the Christ to shew mercy upon us 
when it shall come to us to meet Him face to face; for it is 
a fearful thing to fall into the hands of the Living God. 

Now if there be among you any one who shall be so bold as 
to waste his time in trying to refute the statement which 
I have dared to make to the effect that the holy man, Apa 
Pisentius, the bishop, is a companion of the Christ, let him 
come now and consider the words which are in the holy 
Gospel according to John, and let him hear God crying out 
by the mouth of His holy and beloved one John, | thcFol. 666 
Evangelist, saying, ' Ye are My companions when ye do the pe?^ 
things which I have commanded you/ ^ And again, ' To you 
whom I have called "My friends '', all the things which 
I have heard from My Father I have shewn unto you.' ^ And 
ag^in^ ' It is not ye who have chosen Me, but it is I who have 
chosen you, and I have left you in order that your fruit 
may be abiding, and may live for ever.' ^ Know ye there- 
fore, O my beloved, that he who doeth the will of God, the 
same is His companion and His friend, even according to what 
is said in the holy Gospel, ' He who shall do the will of My 
Father which is in the heavens, this same is My brother, and 
My sister, and My mother.' * 

And again it came to pass on a day that they brought unto 
him a certain youth | who was possessed of a demon, and they FoI. 67 a 
besought the holy man, saying, ' Do an act of gracious good- p^^ 
ness, and be pleased to make the Sign of the Cross over him, 
for the demon which possesseth him is exceedingly evil.' 
And the holy man asked his father, saying, ' Did this calamity 
come upon him a very long time ago ? ' And the father of the 
youth said unto him, 'Behold, it is seven years, [since we 
have asked] thy prayers, O my father. And the demon is 
in the habit of casting him on the ground, and of making him 

* John XV. 14. ' John xv. 15. 

» John XV. 16. * Matt. xii. 60. 


to stagger about like a camel, his eyes being filled with blood, 
and often and often this has continued until we were in 
despair about him, thinking that the demon would kill him. 
And [sometimes] he doth not speak at all. Do an act of 
gracious goodness, and be pleased to help him, O my father.^ 
Then my father cried out unto me, ' John.' And he said 
unto me, ^ Go thou to the laver of the congregation, and 
bring hither to me a little water, so that I may sprinkle 

Fol. 67 6 it upon this youth, for I cannot | endure seeing this demon 
p^*^ inflicting such severe suffering upon him.' I went therefore 
into the room of the assembly, according to the command 
of my lord and father, the blessed Apa Pisentius, and I made 
Apa Elisha, the presbyter and overseer of the place (or, shrine), 
go into the place of the altar of sacrifice, and he poured a little 
of the water which was there into a vessel, and I brought 
it to the holy man j and the holy man dipped his finger in 
this water, and made the Sign of the Cross on the youth 
in the Name of the Father, and of the Son, and of the Holy 
Ghost. And he gave some of the water to his father, saying 
unto him, 'Take thou thy son, and depart thou to thy house, 
and thou shalt give him to drink of this water which I have 
given thee from the laver of the congregation, and thou shalt 
believe in the Lord, and He shall heal him.' Now, my 
father acted in this way and did not himself give the youth 

Fol. 68 a the water to drink with his own hands, | and so make the 

p^€ demon come out from him immediately, lest men should 

ascribe praise to him, and say, Apa Pisentius hath cast the 

demon out of the son of such and such a man, because he did 

not wish to receive glorifying from the children of men. 

And it came to pass that when the man had taken his son, 
that he might depart to his house, now, according to what 
the man himself confessed to me with his own mouth, [this 
happened] a few days after, whilst he was taking him back 
home, [and the man said], 'Whilst I was walking along with 
my son, and when I was a long way from you, the demon 


suddenly hurled him to the ground, and made him writhe 
in agony, and then cried out inside him, " Pisentius, by the 
Sign of the Cross which thou didst make with thy finger, 
thou hast driven me forth from my dwelling-place/' And 
immediately that the youth was purified I took him into my 
house with | joy, and the demon never returned to him to Fol. 68 6 
the day of his death.' PS^ 

And it came to pass that after a few days, the [father 
of the youth] went to the great man, and he made obeisance 
to him, and he laid hold of his hand, saying, ' I tell thee that 
the young man is free from the demon.' And the father 
of the youth confessed to him, saying, 'I tell thee, O my 
father, that immediately I had given him to drink of that 
water which thy fatherhood gave to me, the merciful Lord 
graciously bestowed healing upon my son through thy holy 
prayers.' And Apa Pisentius answered, saying, 'Everything 
is possible to him that believeth; and assuredly the water 
which is in the chamber of the altar of sacrifice healeth every 
one who believeth. And do not think that this gracious 
healing is to be attributed to me, for assuredly it is in no 
way whatsoever due to me, but to the power of God which 
abideth | in His holy shrine, and is given unto those who Fol. 69 a 
enter therein in sincere faith and with a heart wherein is ^^\ 
no unbelief. As for me, O my son, I am the least of any- 
thing in a matter of this kind.' And when Apa Pisentius 
had said these words, the man departed from his presence, 
and ascribed glory to God, and rendered abundant thanks 
to my blessed father. 

And again it came to pass on a day that the spirit of 
jealousy invaded the heart of a certain man, and he became 
jealous about his wife. And the Devil, the hater of that 
which is good, and who longeth to do evil to the race of 
mankind, cast a stumbling-block into the heart of her husband 
in respect of a man whom he believed to have had carnal 
intercourse with his wife. Now the woman was innocent 


of that -offence, and the man who was accused was himself 

Fol. 69 6 innocent of the | charge of impurity which was brought 

P^H against him in respect of the woman, even as the story itself 

will teach us if we proceed with it to the end. So the 

husband cast out his wife from his house because of the evil 

which existed in his own heart in respect of her. And his 

father and his mother both took the greatest pains, but were 

wholly unable to convince the mind of the husband [of his 

wife's innocence], and to make him to live with her; even 

according to that which Solomon spake, 'The heart of her 

husband is full of jealousy ^ ^ . . . . Finally the matter came 

to the ears of the clergy of his village, who had made him an 

assistant in the administration of the Holy Mysteries, and 

the clergy informed my holy father concerning the matter. 

Then my father sent a message to him, saying, ' Trouble [not] 

thyself : I will find for thee the defence which is necessary.^ 

Fol. 70aAnd the husband | spread abroad rumours throughout the 

PS^ village, and he went about from place to place threatening, 

and saying, 'I will never again go to Pisentius ; what hath 

Pisentius to do with my affair?' Now the man was a native 

of the town of Kebt (Coptos). And during the time in which 

he was uttering [these] words he became more and more angry. 

And when the sun was about to depart to his place of 

sunset on that same day — now it was God Who said in [the 

Book of] the Prophet, ' Cast [thy] dispute upon Me, I will 

avenge thee,' saith the Lord^ — a certain terrible sickness 

came upon that man with the darkness, and he began to 

• suffer great tortures in his inward parts, which caused him 

intense pain, and he cried out with a loud voice, saying, ' Take 

me to my father Apa Pisentius, for I tell thee that [these] 

pains have come upon me through him. O my father, do 

a loving act, and help me, for indeed I am come into the 

Fol. 706 straits of | death (i.e. to the last gasp). And if thou dost not 

* Perhaps Prov. vi. 34 is alluded to. 
2 Compare Kom. xii. 19 ; Mic. vii. 9. 


take me to him, I shall never find relief/ And his father 
and his mother despaired [of his life], and thought that he 
would die. And they said, 'Since he saith ''Take me to 
Apa Pisentius, the bishop", if he is to live, let us persuade 
ourselves to do as he saith. In any case, if we take him 
to him, and he make the Sign of the Cross over him, at least 
the tortures which he is suffering will be lessened.^ Now 
this took place very soon after my father Apa Pisentius had 
been made a bishop. 

Then they took the sick man up to the mountain to my 
father, and they called out inside [the court], and I [John] 
went out to them. And the father of the man said unto me, 
' John, if thou wouldst ever look upon me again, do an act of 
love, and inform the great man, for if thou dost not my son 
is in danger of dying, and I believe by God, that if he were 
to make the Sign of the Cross | over my son he would find Fol. 71 a 
relief immediately. He hath entreated me, saying, '' Take me P^^ 
to Apa Pisentius, the bishop, in order that I may have relief 
from these pains by which, through his agency, I am suffering 
torture.'^ Now if I were to discuss the matter with the bishop 
in my present distracted state, I should talk like a man 
without understanding.' And his son also cried out to me, 
saying, ' O John, do an act of love, take in the news of my 
arrival to the great man, for the straits of death have come 
upon me. Behold thou seest me thyself in my necessity. 
O why did I not keep my mouth shut, and why did I not die 
before I repeated the report that day ? Get thee in quickly, 
and inform my lord and father Apa Pisentius about my 
sufferings. Help thou me, and do not abandon me to death 
on thy threshold/ 

And when I had heard these things from the man and 
from his son, I went in and | informed my father concerning Fol. 7i b 
[the arrival of] the man and his son. And he said unto me, po5 
' Keep away from him until he maketh the petition in a 
proper manner, for he is not a man without education.' And 


I answered and said unto him, ' If I leave him outside a very 
little longer, he will die. The breath which is left in him at 
this moment is very little, and according to what I see of him 
he hath contracted a fatal disease/ Then my father said unto 
me, ' Let him [enter] in with thee.' And when he had come in 
with his father, he threw himself down at the feet of my 
father, and remained there for a long time. And my father 
said unto him, ' Rise up, O thou boorish man/ And the man 
answered and said, 'As the Lord liveth, if I have to pass 
three whole days kneeling at thy feet I will do so; unless 
thou liftest up thy feet on my head, I will not rise up.' 

Fol. 72 a And my father laid hold upon the hair of his head, | and 
P^^ lifted him up, and he said unto him, 'Rise up, for behold 
God will bestow healing upon thee graciously, if only thou 
wilt hearken unto me.* And the man answered and said, 
' I swear by my necessity wherefrom thy prayers have 
delivered me, that whether I live one year [more] or two, 
I will never, never again dare to be disobedient unto thee.' 

And my father answered and said unto him, ' What I have 
to lay upon thee is this — Thou hast driven thy wife out of 
thy house for no reason whatsoever. And as concerneth the 
offence wherewith thou hast charged her in thy mind, she 
and the man also are both innocent. But I say unto thee, 
supposing that thou wishest to be wholly satisfied in respect 
of her, and in respect of the man about whom thou hast 
thought evil in thy mind — now, my son, man looketh at the 

Fol. 72 6 face only, but God looketh at the heart — when thou | goest 
P^*^ into thy house, take thy wife back into the house, and God 
shall make thee to be acceptable unto her, and if she shall 
incline unto thee, and shall conceive and bring forth a man 
child unto th^e, [thou wilt know that] the report which hath 
been spread abroad about her is not true. And believe me, 
for she is a free woman. If, however, she shall bear thee 
a daughter, live not with her, but cast her forth from thy 
house, for she is not innocent of the offence wherewith they 


have charged her, and she hath defiled her marriage [bed]. 
But if it be a man child which she shall bring forth, the 
report which hath been spread abroad about her is not true, 
and she is innocent of the charge of which she was thought 
to be guilty. And if thou wishest to make her swear an oath 
I shall not attempt to prevent thee, for the law of God giveth 
the following command: | ''If the wife of any man step out Fol. 73a 
of the path, and he shall have no knowledge whatsoever of P^^ 
it, and another man shall lie with her and shall know her 
carnally, and the matter be hidden from her husband, and he 
knoweth nothing at all about it, and the woman herself doth 
not conceive, and there be no witness to stand up and testify 
against her, the woman shall be taken to the priest, and he 
shall make her take the oath, and he shall give her the water 
of the curse, and she shall drink it. If the offence wherewith 
she is charged hath been actually committed, that water shall 
make her body to become covered with burning pustules [and] 
leprosy. But if it be that she hath been accused falsely, she 
shall conceive a son.'' ^ And now, O my son, if thou art quite 
satisfied about the matter, [good and well] ; but if not, make 
her take the oath. I shall not attempt to prevent thee.' 

And the man answered and said, ' From that very moment 
when thy | fatherhood [began] to speak to me my heart Fol. 73 6 
hath been satisfied about the matter. And I shall never po^ 
again hesitate to obey thee.' And he received a blessing 
from the holy man, and he came forth from his presence and 
departed to his house with his father, glorifying God and the 
holy man Apa Pisentius. Now when he had gone into his 
house, he made peace with his wife, and begot a son according 
to the word of Apa Pisentius, who was like unto an Apostle. 
And the man called the name of his son ' Pisentius ', and he 
lived with his wife from that very day until the day of his 
death. And the holy man performed three miracles, each of 
which was more wonderful than the other, and these are 
1 Num. V. 12 S. 


they j [the miracle] of the woman whom he delivered from 
the false accusation wherewith she had been charged; and 
[the miracle] of the man who was made a free man ; and the 

Fol, 74 a setting free of the body of the | husband of a woman, on whose 
po'^ navel a spell had been cast by the power of Satan, and the 
making of those who had been married to live together in 
peace again. 

Verily, exceedingly great is thy wonderful life, O thou 
angel of the Lord of Might! For who is able to recount 
all the wonderful things which have taken place through 
thee, both those which belong to the period of thy youth 
(or, childhood), and those which have taken place during 
the time in which thou didst lead the life of a monk ? And 
as for those which took place through thy hands after thou 
didst become bishop, and which thou didst order, and didst 
wish that no man should ever gain any knowledge of them 
whatsoever, no man could possibly describe them completely. 
Now ye must not make the soul of the blessed man to con- 
demn me because I have related these few matters in [my] 

^ahJ^ ^ Encomium upon him, for I think | that we have not exceeded 
P^** the measure in declaring merely these few unimportant 
matters. But let us hearken to the following commandment 
with which the Apostle commanded us, saying, ' Give ye unto 
every one such things as ye have, tribute to whom tribute is 
due, tax to whom tax is due, fear to whom fear is due, honour 
to whom honour is due/ ^ Verily, [O Apa Pisentius,] thou 
art worthy of all honour and all glory, according to that 
which the Psalmist David saith, ^ Bring honour and reverence 
unto the Lord, bring glory unto His holy Name/ ^ 

Now hearken ye unto another great and wonderful thing, 
and ascribe ye glory unto the Lord ! And it came to pass on 
another occasion that a certain man came unto him, and 
made supplication unto him, saying, ^ I beseech thee to per- 
form an act of love, and to help me, O my lord and father. 
1 Kom. xiii. 7. ^ Ps. xxix. 1, 2. 


There is an obligation on me in respect of a certain man of 
thirty-six "holokottinoi'V ^^^ they are pressing me | urgently ^ol- 75 a 
concerning them, and I am not able to find them to pay them P^^ 
to him. And I possess nothing whatsoever except a son, my 
only son, and him they have seized, and they have put him 
securely in the guard-house (i. e. prison), and they are wishing 
to make him a slave. I beseech thy fatherhood to shew 
compassion upon me. If there was any one whom thou 
couldst cause to give me this small sum I could go and 
give it to the man, and then they would let my only son 
go free.' Now that man was a soldier, and he was a native 
of the district, and he dwelt in a part (?) of the mountain of 
Teiladj.2 And having heard of the fame of my father, and 
that he was a most charitable and generous bishop, he rose 
up and came to him with his wife, and he wished to find out 
whether he was one who gave alms freely or not. Now he put 
the woman again into the boat in which he brought her,^ and he 
hid thirty-six " holokottinoi '' \ in the boat . . . with her ; now FoI. 75 6 
these he had carried off from a man whose blood he had shed, pn 

And he came to my father wishing to try him and to see 
whether that which he had heard about him was true or not. 
Now the day whereon he came to the holy bishop Apa 
Pisentius was that in which the bishop had gone into the holy 
congregation of Tsentei, and had taken part in the Catholic 
Synaxis, for it was the day of the festival of the Archbishop 
and Patriarch, Apa Severus, Archbishop of Antioch.* And 
he sat down until Apa Pisentius came out from the congrega- 
tion, when he cast himself down at his feet, and informed 
him of the matter whereof I have already spoken. 

* The goXoKOTTinoc = XotkO'S&i = dinar = solidus, about ten shil- 
lings' worth of gold. 

' The Nilopolis of the Greeks and the Dalla§ (Ws^J of the Arab writers. 
See Quatremere, Memoires, torn, i, p. 606 ; Boinet Bey, Did. Q6og., p. 160; 
Am^lineau, Diet. Qiog., p. 136. 

' According to the Memphitic version he sent his wife in the boat to 
the south, and she had the money in her hands. 

* He sat from a. d. 512-619. 


And when the great man had heard it, he said unto the 
soldier through an interpreter, ^ The place of Pisentius is not 
Fol.76a a place for jesting. Get thee gone, | and take the thirty- 
pnfe {sic) six " holokottinoi " from the hand of thy wife who is on 
board the boat by the place of the ferry. As for the money (?), 
behold, it is tied up in a bundle in her hand, and it is this 
which thou hast brought to tempt me therewith. Behold 
now what it was that thou didst wish to do. Because thou 
hadst shed the blood of a man, and hadst taken [these 
moneys] out of his hand, thou didst say, '^ I will take them and 
give them as an offering for the salvation of my soul." Verily 
I say unto thee, that if the whole world were given in alms 
on thy behalf then the smallest act of mercy shall never be 
shewn unto thee, until thine own blood hath been poured out 
even as thou hast poured out the blood of thy neighbour, 
according to that which is written. Whosoever sheddeth the 

Fol. 76 b blood of a I man, the blood of him that sheddeth it shall be 
piT'X shed in its stead, because man was made according to the 
image of God.* ^ Now when the man had heard these words 
he marvelled exceedingly, for he thought that the matter 
would l)e hidden from the new Elisha, and he did not know 
that the Spirit which spake to the Apostles was the same as 
that which spake in the Prophets, and he did not know that 
the same God was the God of all of them. And he came forth 
from the presence of Apa Pisentius weeping, and he went 
into his house exceedingly sorrowful at heart. 

Now ye know, [O my beloved,] that in the beginning of 
this Encomium I did not fail to say that the blessed man 

Fol. 77 a Apa Pisentius was endowed with the gift of the Spirit, | for 
pne whenever any man went into his presence, as soon as he 
had looked into his face he knew for what purpose he had 
come to him. But he hated the vain approbation of men, 
and he hid his manner of life so that no man whatsoever 
might attain to the full knowledge of the same. 

1 Gen. ix. 6. 


Now it came to pass also on another occasion when he was 
fleeing from before the face of the Persians [that] he might 
lead a life of peaceful meditation in the mountain of Dj^me, 
that he departed into the mountain not a little way in order 
that he might pray. And when he had passed three or four 
hours in travelling, he prayed in place after place, and there 
is no man who is able to estimate the number of the prayers 
which he made by day and by night. Now, he was in the 
habit of praying four hundred times during the night. | And Fol. 77 b 
he turned to me, and he said unto me, ' Take good heed to pnt- 
thyself, for I found a huge serpent in the mountain to-day ; 
and he is not very far from us at this moment. But I have 
confidence in God that He will not permit him to remain in 
our neighbourhood.' Now when the morning had come, 
I looked out, and at the distance of about the flight of an 
arrow, I saw a very large number of birds and vultures 
gathered together upon a crag of the rock. And [my father] 
cried out to me, and said unto me, ' I think that God hath 
destroyed the dragon.' And he spake yet again unto me 
and said, 'Why hast thou not given thine attention to the 
words of the Scriptures, and understood them, according to 
that which the wise man David saith: Thou hast set him that 
was higher than thou for a place of refuge ; The evil shall 
not draw nigh unto thee, neither shall the | evil draw nigh Fol. 78 a 
to thy habitation ; Thou shalt go up upon the adder and the pn^ 
scorpion, thou shalt tread upon the lion and the serpent; 
Because he hath believed in Me I will deliver him, and 
I will protect him because he hath known My Name; He 
shall cry out unto Me, and I will hearken unto him/ ^ 

And it came to pass that God wished to remove him [from 
this world] to the habitation of those who rejoice, the place 
wherefrom sorrow, and grief, and sighing have fled away, the 
place where are the Prophets and the Patriarchs and the 
Apostles, for he was a Patriarch like Abraham, and an 

» Ps. xci. 9. 


Apostle like unto the Apostles, and a Prophet like unto the 
Prophets, even like unto Samuel, and those who came after 

Fol. 78 & him, I and he was a high priest [worthy of] reverence, even 
P'^** as were Moses and Aaron and those who came after them. 
And when he had come to the end of the sickness through 
which he went to his rest, now it was in the month of Epep 
of the fifth year (?), he cried out to me on the night of the 
eighth day of Epep, and he said, ' John, is there any one with 
thee?' And I said, ^ There is no one with me save Moses, 
and Elisha the Elder, who have come to visit thee.' And my 
father cried out, ^ Moses, Moses, Moses. Be careful to make 
thy life exceedingly correct. Thou knowest in what manner 
thou hast been brought up by me. Take thou great care of 
my parchment books, for thou wilt have great need for them. 
And thou shalt not escape from this burden.* And again he 
turned to Elisha the Presbyter, and said unto him, Elisha, 
* Govern thou most carefully the brethren. Lay fast hold | 

Fol. 79 a upon the things which I have commanded thee, and do thou 
pne summon the brethren regularly each hour in order that they 
may recite their offices according to the rules of the brethren, 
and do good to their souls through thee.^ 

Then Elisha answered and said unto him, 'My father, 
I have approached [the time] for going to all my fathers. 
If thou art going to die it is better that I should die first, 
for if the pillar whereon we are all firmly established shall fall, 
the destruction of the mountain of Tsentei will draw nigh. 
And where shall we find another who will shepherd us 
as thou hast done, O my lord and holy father, if thou dost 
depart ? Thou hast directed and made straight the course of 
thy ship to the haven which is fair. Thou hast prepared 
thyself, and thou shalt never be disturbed (or, troubled), 
according to the words of the gentle David, [who said,] 
I have prepared myself, I shall never be disturbed^ (or, 
troubled). For we shall feel the lack of thee sorely, and 

1 Ps. xvi. 8. 


we shall be | orphans from this day forward/ And my Fol. 79 b 
father answered and said unto me, 'Verily, five days were p^ 
given unto me from the third day.' And I answered and 
said unto him, ' What was it that happened unto thee that 
thou sayest these things to me?' And he said unto me, 
' Before I spake unto thee an ecstasy came upon me, and a man 
of light came and stood before me. And he said unto me, 
"Pisentius, Pisentius, Pisentius!" — three times — '' prepare 
thyself, for there remain unto thee in this world five days, 
and then thou shalt come to me." And when he had said 
these things unto me, he departed. And now, behold, I must 
depart the way of all my fathers.' 

And when my father had said these things unto me, a 
great outcry broke forth with tears and sobs in [our] midst ; 
' Thus are we bereaved of our good [ father, the consoler of ^^^^ " 
those who were in trouble, who gave penitence to the sinner, P^^ 
who provided the poor with food, and who made it his care to 
find clothing for their bodies.' And I confess unto you, [O my 
beloved], here in the presence of God, that from the time when 
my father heard concerning the Persians, he never applied to 
his own use any of the things which could be of use to the 
poor, even to the cap upon his head, but he distributed every- 
thing, and gave it in alms to the poor. The things which 
he gave with his own hands, and the things which he com- 
manded me to give, and the things which he sent to the 
faithful, village by village, and which were distributed to 
each man according to his need, no man can possibly know 
the sum thereof. Only God, unto Whom all praise be given, 
knoweth it. 

And I said unto my holy father, who arrayed himself in 
Christ, Apa Pisentius, | ' Perad venture, O my father, dost Fol. 80 b 
thou think that we shall not again devote ourselves [to the P4^ 
poor], if thou dost not bequeath any possessions which may 
remain to us ? ' My father answered and said unto me, ' We 
must devote ourselves to the will of God, O my son, and 


whatsoever thou givest — everything — to the poor, the Lord 
will give unto us twofold.' 

What can I say [more], or what can I relate of the valiant 
deeds of this just man ? But now let us devote ourselves to 
the consideration of his laying down the body. Now he 
passed three days wherein he neither ate nor drank, neither 
did he speak unto us, nor turn from one side to the other, 
but he lay stretched out like a dead man in the hall of the 
large cell. Then he cried out, * John,' and I answered, ' Bless | 

Fol. 81 o me.' He said unto me, ^ I have come nigh unto my depar- 
P^'^ ture, and I shall finish my course at the time when the sun 
shall set to-morrow, which shall be the thirteenth day. 
But take good heed and do not permit any man to carry 
my body away from the place which shall be dug for it. 
During these three days which I have just passed wherein 
I held no converse with you, I have been standing in the 
presence of God, and my speech hath been taken away since 
the ninth hour yesterday. I tell you that God will shew His 
mercy unto me.' 

And I said unto him, * Do one act of grace, O my father, 
and partake of a very small quantity of nourishment, for 
behold, it is now four days since thou hast tasted anything at 
all.' And my father answered and said unto me, ' My son, 
shall I eat anything else after [this] word ? I say that I will 
not taste any food whatsoever belonging to this world, and 
I shall eat nothing at all until I depart to the Christ, and | 

Fol. 81 h break my fast with Him.' And it came to pass that when 
pcpT the light had risen on the thirteenth day of the month Epep, 
he said unto me — now there were also certain great men 
sitting by him — ' John, thou knowest all my affairs, and that 
I have nothing left belonging to the bishopric [or] to the town 
of Kebt (Coptos) wherewith to bury my body. Nevertheless, 
I had one good " holokottinos '* by me, which I had kept 
since the day when I lived a life of contemplation in my cell 
and when I was a monk. This I made to yield an increase 


through the work of my hands, and I have guarded it 
carefully until the day wherein I should have to clothe 
my body with the work of my hands, so that I might 
not leave behind me a matter of unpleasantness for those 
who should succeed me, and who would say. Thou hast 
broken a custom which was seemly. Do thou then, O John, 
buy a covering for my body, and do not put on me anything 
except the shroud wherein I am wrapped, and my monk's 
dress, and my skull-cap, and my girdle, and my tunic | — To].S2 a 
only these — and ye shall prepare me for burial and ye shall PM*^ 
bury me. And I think. Behold a garden wherein they will 
bury me. And behold, a place full of wolves, but they will 
throw a wall about [me], each one working at it according to 
his good pleasure. But whatever each man doeth, let no 
man rebuke him, saying. The wall must be thrown round 
[the grave].' ^ 

And when the holy father Apa Pisentius, the holy bishop, 
had said these things, he cried out to us, and spake words 
unto [each] one of us, and then he opened his mouth, and 
yielded up his spirit into the hands of God, at the moment 
when the sun was about to set on the thirteenth day of the 
month of Epep of this fifth year [of the Indiction]. And we 
lifted up his holy coffin, and we took it into the holy chamber 
of the altar of the congregation of Tsentei, and we made it 
ready for burial according to the instructions which he had 
given us, and we passed the whole night in lamentation for 
him. And afterwards we | partook of the Holy Offering over FoI. 82 & 
him, and we carried him away into the mountain to the place P^c* 
which he had made us dig for him that he might remain in 
our neighbourhood. And we buried him on the fourteenth 
day of this same month Epep. In the Peace of God. 
Amen. Amen. 

* Rendering doubtful. 




In the Memphitic version (ed. Am61ineau, Paris, 1887) of 
the Life of Pisentius three incidents are recorded which find 
no mention in our manuscript. These are : 

I. And it came to pass on a certain day, according to the 
Will of God, that he went forth, and came to the well in 
order to fill his water-pot with water. And he walked back, 
and as he was about to enter his cell he met two women who 
were seated by the path and were in sorrow. As soon as 
they saw him, they rose up, and ran after him to receive 
his blessing, and to kiss his holy hands. Now one woman had 
a violent pain in her head (HAiiKpi^Kion), and she was 
suffering so much down one side of her face that her eye 
projected from its socket, and seemed about to fall out ; the 
other woman was dropsical (gr^poniRH) and her whole 
body was swollen. And when the holy man saw that they 
were gazing intently upon him, he covered his head with his 
cowl (X.^^^*^)^ ^^^ casting his pitcher of water on the 
ground he fled. And the dropsical woman sank down on 
the path, for she was unable to run after him. And the 
holy man cried out, saying, ^ Why dost thou run after me ? 

wrath (op^^H), whither shall I go this day? Get thee 
gone from me, depart ! ' The woman said unto him, ^ My 
father, I am ill, I suffer pain through my scourge (xid^CTUr^). 

1 beseech thee to stand still and to lay thy holy hands upon 
my head; I believe healing would come to me.' And he 
said unto her, 'And what power can there be in my littleness 
(jXGTe\ii5(^iCTOc) ? Get thee to the brethren, and they 
shall pray over thee, and thou shalt be healed. For as for 
me, I am a miserable (Td^X^wiTiOipoc) sinner/ And mean- 
while he did not stop running until he had entered his cell 
and shut the door. And the woman who had the pain in 


her head said, ' Although I am not worthy to kiss thy holy 
hands, O my father — now he knoweth that I am unworthy 
to touch him because of the multitude of my sins which 
I have committed — I may at least ' — she said — ' carry away 
a little of the sand from the place whereon he hath set his 
holy feet, for it may be that in some way or other the Lord 
will graciously bestow upon me healing through his holy 
prayers/ And the woman, by reason of the great faith 
which she had in him, carefully marked the places whereon 
the right foot of the holy man Abba Pisentius had fallen, 
and she took the sand therefrom, and placed it in her cloak, 
and she lifted it up to her forehead, and said, ' In the Name 
of the Father, and of the Son, and of the Holy Ghost, 
graciously grant healing unto me through the prayers of 
my holy father Abba Pisentius/ And straightway the pain 
in her head ceased, and she walked along ascribing glory to 
God through the prayers of our father Abba Pisentius. And 
when she had come [back] to the place where the dropsical 
woman was lying upon the ground, she said unto her, ' Didst 
thou reach the holy man ? Didst thou receive a blessing at 
his hands ? If thy hands have touched his holy hands, lay 
them upon me; I believe that I shall have relief from the 
whip of this disease which is upon me.' And the [other] 
woman said unto her, 'He did not lay his hand upon me. 
He ran away until he came to his cell, and he went into it 
and shut the door. And when I saw that I could not 
overtake him, I took the sand which had been under his 
right foot, and I lifted it up on my head, and by the grace 
of God, I had relief from my sickness.^ And the dropsical 
woman through her great faith said, ' Give me also a little of 
that sand.' And she took it, and swallowed some of it, and 
it entered into her body, and her belly, which was swollen, 
subsided, and her whole body was healed. And they carried 
the [rest of the] sand to their houses, and laid it up therein 
as a blessing for them. And after these things the woman 


who had had the pain in the head^ who had a little son who 
was slow to grow, and he could neither walk nor speak, and 
who had laid up the sand of the holy man in her house — 
O the miracles of God, Who exalteth His chosen ones, and 
maketh them manifest — this woman [I say,] took some of 
the sand, and threw it into water, and washed the child 
therein, and made him drink some of it. And the parents of 
this child have testified to me that not a week had passed 
before his feet were made straight, and he walked well, and 
the string of his tongue was loosed, and he spake like all 
other people. 

II. One day he looked and he saw an elder shoot spittle 
from his mouth in the sanctuary (eTCi&.CTHpiolt), whilst 
the Mysteries were being administered to the people. And 
straightway he caused them to call him to him in the place 
wherein he took his rest. And the holy man Abba Pisentius 
said unto the elder, ' My son, what is this audacious act which 
thou hast committed ? Thou hast spit in the holy place. 
Shew me what thou hast said in thy prayer. Dost thou not 
know that there are tens of thousands and tens of thousands 
of Angels, and Archangels, and Cherubim, and Seraphim 
standing close to thee by the altar, and saying with one 
voice these beautiful words, '^ Thou art holy. Thou art holy, 
Thou art holy, O Lord of Hosts ! Heaven and earth are full 
of Thy glory " ? Dost thou not know who these are who are 
standing here ? Believe me, my son, another priest spat, as 
thou didst, in the sanctuary, and he came away and died.' 
And it happened that a brother who was a monk came to 
us to visit us from the Eve of the Sabbath to the dawn of 
Sunday, and he was an elder. And as we had charge of the 
altar we ordered that elder to perform the Offering. And he 
said the prayers until he came to the place where he should 
invoke the Holy Spirit to descend upon the Bread and the 
Chalice [without difficulty], but at that place he was seized 
with coughing, and he spat. And straightway he became 


dumb, and he was unable to speak at all, and immediately 
he died. And I gave the order to another elder, whose name 
was Eliseos, to finish the Offering, and we received the Holy 
Mysteries. And when we had dismissed the assembly the 
brethren entreated me to pray for him that his heart might 
be quieted. And I prayed for him, saying, 'O Lord God 
Almighty, the Father of our Lord Jesus Christ, Thou 
knowest, O Lord, that the nature of mankind is perishable, 
do Thou make the heart of this brother to return to him so 
that he may inform us as to what hath happened to him, in 
order that we may take good heed to ourselves for the rest 
of our days.' And whilst I was making my supplication 
to the Lord, a voice came unto me, saying, ' Through thy 
prayers, behold, I open his mouth so that he may tell thee 
what happened to him. Ask thy questions of him quickly, 
for behold his sentence (iwnot5&.cic) hath gone forth from 
the Lord, and behold, the angels have drawn nigh to carry 
away his soul.' In truth when I heard these words fear 
seized me, and great affliction of heart came upon me, and 
I became like a man in the sea, with the waves casting me 
from side to side. At length I began to speak to him, and 
I said, 'My son, thou elder, what is it that thou didst do 
this day [which caused] this great matter to come upon 
thee ? make known thy sin, for the Lord is compassionate.' 
And the elder answered — now his body trembled through 
fear — and said, ' O my lord and father, entreat the Lord for 
my sake in order that I may find mercy. I swear by the fear 
which hath come upon me this day that I know of nothing 
which I have done except that a fit of coughing seized me, 
like [an ordinary] man, that phlegm (t^Xec^Ai^.) came to 
me, and that I spat it out. What it fell upon I know not. 
[Then] a little feather touched my ear, and I turned my face 
behind me. When thou didst pray for me, it was given to 
me to speak unto thee.' And I said unto him, 'In truth, 
my son, there are many men who are men by nature, but 


who are like the beasts, and do not know what manner of 
beings they are. Instead of thinking about that which 
Cometh forth from thy mouth, it is for thee to order thy 
life well, and to remember the word of the prophet which 
saith, " Man being in honour knoweth it not, and he hath 
made himself like unto the senseless beasts, and hath imi- 
tated them/^ ^ And as for thee, thou didst stand by the table, 
thou didst spit, and thy spittle reached the wing of a Cheru- 
bim, who overthrew thee with his wing, and I think that thy 
sentence of doom hath gone forth.* When (ooTC) he had 
explained these things to me, I spake unto him the words 
[given] above. Then straightway he sent for his men, and 
they set him upon an ass, and they carried him to his house ; 
and on the third day he died. 

III. And it came to pass on a day whilst my father was 
still with me in the mountain of Tjemi (&Hsx\) that my 
father said unto me, 'John, my son, rise up, follow me, 
and I will shew thee the place wherein I repose and pray 
('^wepHCT^^^.'^eiK), so that thou mayest visit me every 
Sabbath (ciwMiiTOK) and bring me a little food (Tpo^^H), 
and a little water to drink wherewith to support my body.' 
And my father rose up, and walked before me, and he was 
meditating on the Holy Scriptures of the Spirit (ki^i) of 
God. And when we had walked about three miles, at least 
so the distance appeared to me, we came to (iwn€pa^n«iitT&.ii) 
a path which was in the form of a door which was wide 
open. And when we had gone inside that place, we found 
that it had the appearance of being hewn out of the rock, 
and there were six pilasters (cttt^oc) rising up against the 
rock. It was fifty-two cubits in length, it was four-cornered 
(T€Tp&.'C«(onoK), and its height was in proportion [to its 
length and breadth]. There was a large number of bodies 
which had been mummified in it, and if thou wast merely 

1 Pb. xlix.l2. 


to walk outside that place thou wouldst be able to smell 
the 'sweet smelP (i.e. spices), which emanated from these 
bodies. And we took the coffins (cKHtt(0Xi2w), we piled 
them up one on top of the other — now the place was very 

spacious — ^ The swathings wherein the first 

mummy, which was near the door, was wrapped, were of the 
silk (oXocipiKOtf) of kings. And his stature was large, 
and the fingers of his hands and his toes were bandaged 
separately (rhc itOTd^i OT&.i). And my father said, ' How 
many years ago is it since these [people] died ? And from 
what nomes do they come ? ' And I said unto him, * It is 
God [only] Who knoweth.' And my father said unto me, 
* Get thee gone, my son. Sit in thy monastery, take heed 
to thyself, this world is a thing of vanity, and we may be 
removed from it at any moment. Take care for thy wretched 
state (A«.eTT«i\€Tl(opoc). Continue thy fastings scrupulously. 
Pray thy prayers regularly hour by hour, even as I have 
taught thee, and do not come here except on the Sabbath.' 
And when he had said these things unto me, I was about 
to come forth from his presence, when looking carefully 
on one of the pilasters, I found a small parchment roll 
(TOAA2ipiotf H'xcouL JUUuieAAfipiwtiow). And when my 
father had unrolled it, he read it, and he found written 
therein the names of all the people who were buried in that 
place ; he gave it to me and I put it down in its place. 

And I saluted my father, and I came away from him, and 
I walked on, and as he shewed me the way he said unto me, 
' Be thou diligent in the work of God so that He may shew 
mercy unto thy wretched soul. Thou seest these mummies ; 
needs must that every one shall become like unto them. 
Some are now in Amenti, — those whose sins are many, 
others are in the Outer Darkness, and others are in pits and 
basins which are filled with fire, and others are in the Amenti 

* The exact meaning of the words epe niULd^ epe nicU)JULd^ ulu.oc| 
eqoi JULc^pH''^ nOTAidi ed^TceXctoXci €ja&.uya> is not clear to me. 


which is below, and others are in the river of fire, where up to 
this present they have found no rest. Similarly others are in 
a place of rest, according to their good works. When a 
man goeth forth from this world, what is past is past.' 
And when he had said these things unto me, he said, ^ Pray 
for me also, my son, until I see thee [again].' So I came to 
my abode, and I stayed there, and I did according to the 
command of my holy father, Abba Pisentius. 

And on the first Sabbath I filled my water-pot (\&.RRon) 
with water, and [I took] a little soft wheat, according to the 
amount which he was likely to eat, according to his command 
(he gave [me] the order [to bring] two ephahs which he 
distributed over the forty days), and he took the measure and 
measured it, saying, 'When thou comest on the Saturday 
bring me this measure [full] with the water.' So I took the 
pitcher of water and the little soft wheat, and I went to 
the place wherein he reposed and prayed. And when I had 
come in to the abode I heard some one weeping and beseeching 
my father in great tribulation, saying, ' I beseech thee, O my 
lord and father, to pray unto the Lord for me so that I may 
be delivered from these punishments, and that they may never 
take hold of me again, for I have suffered exceedingly.' 
And I thought that it was a man who was speaking with 
my father, for the place was in darkness. And I sat down, 
and I perceived the voice of my father, with whom a mummy 
was speaking. And my father said unto the mummy, ' What 
nome dost thou belong to ? ' And the mummy said, ' I am 
from the city of Ermant.' My father said unto him, 'Who is thy 
father?' He said, 'My father was Agrikolaos (iw'C'piKO^i^oc) 
and my mother was Eustathia (eTCTi^eii^).' My father 
said unto him, 'Whom did they worship?^ And he said, 
* They worshipped him who is in the waters, that is to say 
Poseidon (nocei'XUiK).' My father said unto him, ' Didst 
thou not hear before thou didst die that Christ had come 
into the world ? ' He said, ' No, my father. My parents were 



Hellenes (ge^XHlioc), and I followed their life. Woe, 
woe is me that I was born into the world ! Why did not 
the womb of my mother become my grave ? And it came to 
pass that when I came into the straits of death, the first 
who came round about me were the beings " Kosmokrator '\ 
and they declared all the evil things which I had done, and 
they said unto me, "Let them come now and deliver thee 
from the punishments wherein they will cast thee/' There 
were iron knives in their hands, and iron daggers with pointed 
ends as sharp as spear points, and they drove these into my 
sides, and they gnashed their teeth furiously against me. 
After a little time my eyes were opened, and I saw death 
suspended in the air («wHp) in many forms. And straightway 
the Angels of cruelty snatched my wretched soul from my 
body, and they bound it under the form of a black horse, 
and dragged me to Ement (Amenti). O woe be unto every 
sinner like myself who is born into the world ! O my lord 
and father, they delivered me over into the hands of a large 
number of tormentors (•^ixiiopiCTHc) who were merciless, 
each one of whom had a different form. O how many were 
the wild beasts which I saw on the road ! O how many were 
the Powers which tortured me (e^OTrci&. WTiuicopiCTHc) ! 
When they had cast me into the outer darkness I saw a great 
gulf, which was more than a hundred cubits deep, and it was 
filled with reptiles, and each one of these had seven heads, 
and all their bodies were covered as it were with scorpions. 
And there was another mighty serpent in that place, and it was 
exceedingly large, and it was a terrible sight to behold ; and 
it had in its mouth teeth which were like unto pegs of iron. 
And one laid hold of me and cast me into the mouth of that 
Worm, which never stopped devouring ; all the wild beasts 
were gathered together about him at all times, and when he 
filled his mouth all the wild beasts which were round about 
him filled their mouths with him.' 

My father said unto him, * From the time when thou didst 

U u 


die until this day, hath no rest been given unto thee, or 
hast thou not been permitted to enjoy any respite from thy 
suffering?' And the mummy said, ^Yes, my father, mercy 
is shewn unto those who are suffering torments each Sabbath 
and each Lord's Day. When the Lord's Day cometh to an 
end, they cast us again into our tortures in order to make 
us to forget the years which we lived in the world. After- 
wards, when we have forgotten the misery of this kind of 
torture, they cast us into another which is far more severe. 
When thou didst pray for me, straightway the Lord com- 
manded those who were flogging (epjut^^CTic^c^oilt) me, and 
they removed from my mouth the iron gag (^ajLioc) which 
they had placed there, and they released me, and I came 
to thee. Behold, I have told you the conditions under which 
I subsist. O my lord and father, pray for me, so that they 
may give me a little rest, and that they may not take me 
back into that place again.^ And my father said unto him, 
'The Lord is compassionate, and He will shew mercy unto 
thee. Go back and lie down until the Day of the General 
Resurrection, wherein every man shall rise up, and thou 
thyself shalt rise with them.' God is my witness, O my 
brethren, I saw the mummy with my own eyes lie down 
again in its place, as it was before. And having seen these 
things I marvelled greatly, and I gave glory unto God. 
And I cried out in front of me, according to rule, ' Bless me,^ 
and then I went in and kissed his hands and his feet. He 
said unto me, ' John, hadst thou been here a long time ? Didst 
thou not see somebody or hear somebody talking to me ? ' 
And I said, ' No, my father.^ He said unto me, ' Thou speakest 
falsehood, just as did Gehazi when he uttered falsehood to 
the prophet, saying, " Thy servant went no whither.^^ But 
since thou hast seen or heard, if thou tellest any man during 
my lifetime thou shalt be cast forth (i.e. excommunicated). 
And I have observed the order, and I have never dared to 
repeat it to this very day/ 


(Brit. Mu8. MS. Oriental, Ko. 661, fol. 114 a, cols. 2 and 3) 

*4^1^:: w+: ^Ah: oo^^rrrt: ^;^>•^^fr: ote/^^: 
(DtP^A: tP^A'i oaP: ©A/no: ooKa^4:t: ^H-iit:: 

^*^a.t: hf^has'-f: fi(\i^!h: ^au-: orM:: f,njs: 
hhn: ^JoK-/^: A'i^nt: =^'ia,1::: cDt^VA: 
(xKi^Mh: hho^: (ir?s+: n^: ^n: fhAvh: h^ih:: 
(Dfiiict: ^narv: A^^QuU-: ^i^ih: nnoo: oiuct: 
c^iitor: ^iJV'v:: (Dl^i: MiiA^rfvC: -^n: ?s^4iiM 
tA/^c^t: (Doo^nd^t: onjst: ©a,c?\P: 18: A'^hi-: 
^Qo^d^:: aa: nv: p^^i: c?\ri: -hn: p^x^c: quaoh-: 
Arht: ^^l^H': HOt: ^^: onjs: (Dh+: ncui: 
(dk^(M: Arht: OAt: -^n: not: lxmxk ^^t: 
(D^8: (dM:: a)JB^t: ^^ar^r: ^^-^iiM: o^n: 
h^^H': AR-rh: -^aih: ^/u;a^: ^0D4:^: Hn,^: 
A^diM !\(M\ -^4^^: nA^*i: (dhaoh-:: (DriA>v: 
t^cDrtt: ?\/^^*?v:: onArht: oa^: c^P: lUAht: 
O^cd: ^<^v^:: (D(dv^/i>: ood^-vt: 'Khw: ^^A^: 
A^trt: UAcpn: noo: to^^n: Aat: Vicht.p'i: 

TJ u 2 


(DtrtjBoo: A,j!i,h: fSh: /^oa: ui^: <i>4:^:: oPY. 
m: fi^j^h: ^^»\,: t^cn^: ^m^c: A^'^K,^^: An: 
/n)^+o: ©oD/^^ntu^:: onA/l^t: OAt: +^rt: 
Arh^: ^^l^: +i\h: ^^rt,: n^^^^ih:: onoD'^cit: 
^^rt,: t4:A: /^i+: ^'^h: ua-: js^^or/^: ^^(^: 
F^Av<fo:: (Dfifx: <Lf\oo: ^Afi: iwf^: wt: A^: 
(DJBaA-: A,<^d^vnv: A^'lH,A^rh,c: f^n: ^tor/n): 
^n: w+: f^av^o: (DAJ'?\ODcnv: n^o: /ro^,^: 
Ht^-^n: fxf^ih: -hn: nuiM An,4aA: Hjstar;n>: 
^j^oo: /n)^cfo:: ohh^^: aoa: orM:: ti^h: ^cu?-: 
oojB: (D^^^ipq,: ©8C/d: -hn: at: (Drh<^: Q^t:: 
©n"!: wt: ^^h: ^o-/^: n*A-: ©ui'ijs: nh^i^n-t:: 
0AJ28^^: oDvv.: ?\/n)tiui^: (D^/^>•t/^)vct:: 
om: tea: an,: 0^^1:: AN<^^: wt: A/^^j^^o: 
•>i^^: oofOA: (D8(ir;oa^: niM\^: (dodu^ot^: 
(D9LU}^a^: ©A8^'^c^ar\>: orht: VJB^TH-: c=^04':: 
(DAHHo^: ^}fij: (Dc^mo: h^fn orht: A^im 
AA^QicA^rtvc:: (Dliu/t: A^HA^rJvC: A;^/U;p(h: 
tA/^tt: ^H-iit: ©"i/UiA: i^h*: "vh-tt: HC4>: 
A/^A^^: 'Q'^Hi:: om: nt: jBc^(i>,h: rtA-: ^<?: 
Hfi^%: (DfitxK'fh: -hdih: (\^<^T. 8A-+: (Dnin-t:: 

HAoo: A^h-^^: HJBv.^c: ^fU^H-:: 

Ahn: jea^fT/^: A^^^n: Ait: «/h/: f^at:: 

(Dft/n)Q.: noa: Hl^^: tA/^ct:: 

^Aft.t: ^6Pt: A/^^^v: (D^jScDt: /hjScDt:: 

A/^Art^: A^4:: ^;^h•t: nA.o: c/o^t:: 



On the thirteenth day of month Hamle died the holy man 
Beba Besendyos, Bishop of the City of Keft. This holy 
man was a monk from his youth up, and he adopted the 
ascetic life, and he contended strenuously and fought with 
great zeal the fight of the monk. And he learned thoroughly 
and understood many Books [of Scripture], and among their 
number were the Psalms of David, and the Twelve Minor 
Prophets. And it came to pass that when he was reciting 
one of the Prophets, the Prophet whose Book he was reciting 
would come to him [and stand by his side] until he had 
finished reciting the Prophecy. And it is related concerning 
him, that when he was praying and lifted up his hands, 
his [ten] fingers became filled with light, even like unto ten 
bright lamps. And God wrought through him great and 
mighty miracles and wonders. He never at any time looked 
upon the face of a woman, but always kept his head bowed to 
the ground. 

And there was a certain woman who was afflicted with 
sore disease in her belly. And she lay in wait for him one 
day near his cell, and she came upon him when he was 
unprepared, and he ran away, and the woman ran after him. 
And when she was unable to overtake him, she took a handful 
of the dust whereon his foot had trodden, and in faith swallowed 
it ; and she was healed of her sickness immediately. 

And one day he saw three shining men, and they gave 
unto him keys, saying, 'It is for thee to administer the 
Church of God.' Then God chose him, and appointed him 
Bishop of the City of Keft. 

And it came to pass that [on a certain day] he was 
consecrating the Holy Offering, and he looked and saw our 
Lord on the altar, and with Him were His angels. And 
on a certain day a priest was reciting the words of the 
consecration of the Holy Offering before him, and when this 


priest was half-way through the Office, he spat out some spittle 
from his mouth as he was standing before the altar. And 
when the priest had finished the Office of Consecration, this 
Father Besendyos rebuked him, saying, ' Hast thou no fear 
of God when thou art standing at this altar ? Dost thou not 
know that the spittle which thou didst spit out of thy mouth 
fell upon the wing of the Cherub who was standing before 
the altar?' And great fear and trembling fell upon that 
priest, and they carried him away to his house, and he fell 
sick of a fever and died. 

And this holy man possessed a fine voice, and he read beauti- 
fully, and no man was ever offended through his rebuke and 
admonition. And when the time had drawn nigh wherein 
he was to die, he had knowledge of this a few days before. 
And he summoned the congregation of monks, and he taught 
them, and rebuked them, and confirmed them in the Right 
Faith, and he gave unto them many commandments, and 
he committed his soul to the hand of God. And God 
made manifest many miracles through his body. And his 
servant carried off a little piece of the cloth wherein he was 
buried, and with it he used to heal every person who was 
sick, and who came to him in faith. May his prayer and 
blessing be with our king John ! 

Salutation of Besendyos, who saw the Prophets [standing 
by him] 

Until he finished reading the Prophecies written [by them] ; 

And there was a report about him that he worked miracles. 

A woman was healed of her sickness, and recovered 

By swallowing the dust from the print of his holy foot. 


(Brit. Mus. MS. Oriental, No. 7024) 


My beloved, I wish to declare [unto you] some few of the 
exalted words and right judgements | of the holy Baptist Fol. i & 


1 Matt. xi. 7 ; Luke vii. 24. 


and glorious forerunner, Saint John, the kinsman of the 
Christ. But I find myself in serious trouble, because my 
halting- tongue is incapable of declaring his might and his 
honour in the manner which they deserve. And moreover, 
our holy fathers, the God-bearing (i. e. inspired) Bishops who 
have lived before our time, that is to say Athanasius, and 
Theophilus, and Cyril, and Innocent, have declared many 
of thine exalted words, O John the Baptist, O thou than 
whom among those born of women, none hath arisen who 
is greater.^ 

Who is there among our Fathers of olden time who hath 
not uttered encomiastic words concerning thee, O thou priest, 
and the son of a priest, thou prophet, and the son of a prophet, 
thou virgin and martyr, who art the equal of an angel, thou 
companion of the True Bridegroom, the Christ, O Saint John | 

Fol. 2 a the Baptist ! Verily thy name and the remembrance of thee 
'^ have become a medicine and remedy which healeth sicknesses 
of every kind. I speak now concerning that John who 
fettered the tongue of his father through the act of his 
conception, and who again made the mouth of his father to 
be opened through his birth. For when Zacharias was asked, 
^What dost thou wish him to be called?' he made a sign 
with his hand whereby he asked for a writing tablet,^ and he 
wrote these three letters which are wonder-worthy, namely 
I6TA, and Ol), and ALPHA.^ And whilst he was writing 
his mouth opened suddenly, and his tongue was set free, and 
he spake, and he gained strength, and he cried out with a loud 
voice, ^John is his name.' For in very truth the name of 

Fol. 2 h John is one which is worthy to be marvelled at, | for it is the 
^ lamp of the whole world. But my tongue halteth exceed- 
ingly, and it will fail in recounting the myriads of his mighty 
deeds; nevertheless I desire to set out on my journey upon 
the sea of understanding. 

1 Matt. xi. 11 ; Luke vii. 28. 2 j^^^q i, 53. 

3 The allusion is to the Name I3lIU = H^ = nSTV". 


Now therefore when the birthday of Herod,^ who is 
accursed, had come, the daughter of Herodias came into [the 
presence of Herod], and she danced and pleased him and 
those who were reclining with him, and he promised to give 
unto her whatsoever she asked; and the maiden went to 
her mother to inform her about what had happened. And 
she said unto the maiden, 'Ask for the head of John the 
Baptist, and let them give it to thee upon a dish/ Then 
the maiden returned to the Governor, and said unto him, 
' Give me now the head of John the Baptist upon a dish ' ; 
and the Governor commanded that it should be given unto 
her. And he sent a scout to the prison | [with an order] Fol. 3a 
to remove the head of John, and he brought it back upon ^ 
a dish; and [Herod] gave it to the maiden, and she took 
it and brought it to her mother. And his disciples went and 
took away his body and buried it, and they carried the report 
[of this matter] to Jesus. 

Now when Jesus had heard [it] ^ He departed to a desert 
place, and went into it by Himself, and when the multitude 
heard [this] they followed after Jesus. And when Jesus had 
seen the multitude He took pity upon them. And when the 
evening was come the disciples went unto Him, saying, ' This 
place is a desert. Dismiss the multitudes so that they may 
depart into the villages which are round about them, that 
they may buy for themselves that which they shall eat.^ 
Then Jesus said unto them, ' Have ye nothing which I can 
give them to eat?' And they said unto Him, 'We have 
nothing at all in this place except five barley cakes and 
two fishes.' 

And Jesus said | unto them, ' Bring them hither.' Then Fol. 8 b 
He commanded the multitudes to throw themselves down ^ 
upon the grass, and He took the five cakes and the two fishes, 
and He lifted up His eyes to heaven, and blessed them, and 
brake them into pieces, and gave them to the disciples, and the 
1 See Matt. xiv. 6 flf. » Matt. xiv. 13-21. 


disciples gave them to the multitudes, and they all ate and 
were satisfied. And the broken pieces which remained over 
filled twelve baskets. Now those who ate were five thousand 
men, without [reckoning] children and women. 

Now I wish, O my beloved, to describe unto you the 
honour which the Christ [paid] to John, and also what 
manner of love it was which He shewed to him, for He was 
his companion and his kinsman, and how He loved him to 
such a degree that He fed with these five cakes and two 
fishes five thousand men without [reckoning] children and 

Fol. 4 a women. For the multitude was gathered together | because 
^ of the lamentation for John, and Jesus wept and made 
lamentation for John, and He distributed alms (or, charity) 
for his sake : inasmuch as he was His kinsman and His 
companion. For this reason when the disciples had said unto 
Him, ' Send away the multitude that they may go and buy 
for themselves that which they may eat,' He was unwilling 
to make them depart fasting. Now take good heed to the 
Scripture at this point. In the first place observe that when 
Jesus had heard concerning John the Baptist, He went away, 
and that the multitude followed after Him quickly. And 
in the second place observe that when the compassionate and 
merciful Jesus had seen them. He felt deep pity for them, 
even like a good shepherd who hath always pity for his sheep. 
And when the disciples asked Him, saying, ' Send away the 
multitude that they may go and buy for themselves that 
which they may eat,' the Saviour said unto them, ' Assuredly 

Fol. 4 h not,' and thought, | ' What manner of thanks shall I receive 
H from My kinsman if these people, who have come unto Me 
on account of him, are put to inconvenience in this way? 
If they go away fasting as they are at present they will sink 
from exhaustion by the wayside.' As the Patriarch Joseph 
distributed alms (or, charity) because of the death of Jacob 
his father,^ even so did Jesus, and He distributed alms for 

1 Gen. 1. 1-12. 


the sake of His kinsman John. Moreover, all classes of 
people have always been accustomed to distribute alms and 
gifts of food in charity on behalf of any of their kinsfolk 
whensoever any one of them died. 

Now I wish to declare unto you another high and deep 
purpose also. The holy Evangelist saith, 'John heard of 
the works of the Christ, now he was in prison, [and] he called 
two of his disciples and sent them to the Lord, saying, ^ Art 
thou He Who is to come, or are we to expect another ? ' ^ | 
And when they had come to Jesus, they said unto Him, ' It is Fol. 5 a 
John the Baptist who hath sent us unto Thee, saying, " Art ^ 
thou He Who is to come or are we to expect another ? " ' 
Now at that time He had not healed the multitude, and 
He said unto the men whom John had sent to question Him, 
' Depart ye and declare unto John the things which ye see, 
and the things which ye hear, namely, that the blind see, and 
the lame walk, those who are dead rise up, and to the poor the 
Gospel is preached; and blessed is he who shall not be 
offended in Me. I am He Who graciously bestowed thee upon 
Zacharias thy father and Elisabeth thy mother. I am 
He Who came unto thee whilst thou wast in the womb 
of Elisabeth thy mother. And when I Myself was in the 
womb of Mary, My mother, I saluted thee, and thou didst 
leap I therein. Again, it was I Who came unto thee at the Fol. 5 b 
tenth hour of the night on the eleventh day of the month * 
T6be ; I received baptism at thy holy hands. Verily, O John, 
since thou hast been held to be worthy to baptize Me, and art 
he who was worthy to attain to [this] honour, thou hast 
surpassed a noble in heaven [who enjoyeth] every kind of 
honour. I am He Who was to come, and it was I Who 
received baptism at thy hands. I am He Who shall take 
away the sin of the world. Thou, O John, art he whom 
I have chosen, I and My Father Who is in heaven, and the 
Holy Spirit. I have sent thee [as My] forerunner, and thou 

1 Matt. xi. 3 flf. 


art he who maketh a way before Me. Moreover, speak thou 
unto the multitude saying, " Repent, for the Kingdom which 
is in the heavens hath drawn nigh,^ — that of which man 
thinketh not," even as he said, '' Behold, I will do a work 
in your days, a marvellous work, and when ye shall hear 

Fol. 6a thereof | ye will not believe".^ And Jesus said unto the 
>^ men who were sent by John to enquire of Him, '^ Depart ye, 
and declare the things which ye see, and the things which 
ye hear, namely, the blind see, the lame walk, those who are 
dead rise up, and to the poor the Gospel is preached. And 
blessed is he who shall not be offended through Me/' * 

Now when these [enquirers] had departed He began to 
speak unto the multitude concerning John, saying, 'What 
did ye go out into the desert to see ? Was it a reed, with the 
wind moving it? But what did ye go out to see? Was 
it a man arrayed in soft (or, delicate) apparel ? Behold, those 
who wear soft apparel are in the houses of kings. But what 
did ye go out to see ? Was it a prophet ? Yea, I tell you 
that he is more than a prophet. For thus [runneth] that 

Fol. 6 & which is I written concerning him : " Behold, I will send my 
ife angel before Thee, [and] he shall make straight Thy way.^'^ 
Amen I say unto you that among those who have been 
born of woman none greater than John the Baptist hath 
risen up ; nevertheless, he that is less than he is greater than 
he in the Kingdom which is in the heavens.* 

Now it is necessary for us to explain this passage to you, 
for very many of those who are not strong in the Scriptures 
in thinking about it say, 'Was it really a reed moving in 
the wind, or was it not ? ' Now every tree on the earth, 
whether it be palm tree, or fig tree, or sycamore tree, or the 
8hbib tree, or the acacia tree, even to the grass of the field, is, 
as long as it is growing, moved by every wind, either to this 
side or to the other. Doth not every simple person know this, 
and more especially every one who is educated ? But that 
J Matt. iii. 2. » Hab. i. 5. ^ Matt. xi. 10 ; Mai. iii. 1. 


[reed] about which the Saviour spoke was the wind instru- 
ment which is [placed] in the places of contest (?) and which 
sendeth forth so loud a sound, there being no one | near them, FoL_7 a 
that when those who are at a distance hear them they say, *^ 
' What hath happened ? for the speaking reed is sounding ? ' 
And straightway they gather together to see what hath hap- 
pened, and they find out that so-and-so the son of so-and-so 
hath been the victor in a contest, and that [the name of] 
so-and-so the son of so-and-so is written down in the 
gymnasium. It was for this reason that this wind instrument 
sounded in the place wherein the prophet was prophesying ; 
and all the people gathered together that they might receive 
instruction. For this very reason it was that the Saviour 
said, ^ What was it that ye went out into the desert to see ? 
Was it a reed with the wind moving it ? But what was it 
that ye went out into the desert to see ? Was it a man 
arrayed in soft apparel ? Behold, those who wear soft apparel 
are in the houses of kings.' Behold, O my beloved, I have 
explained this question to you, and now I will, by the will of 
God, expound the following tale to you. 

Now at the time when the | cataclysm of waters increased Fol. 7 6 
upon the earth in the days of Noah, the trees and the waters ^'^ 
of the flood rolled over the body of Adam, and they carried it 
away and deposited it in the midst of Jerusalem, and the 
waters of the earth flowed over it and covered it. And 
when the Saviour had come and He was walking about that 
place, and was teaching, saying, ' If any man serveth Me My 
Father shall pay him honour ; My Father, deliver Me from 
this hour ' ^ — at the very moment when the Saviour said 
these things the toe-nail of His right foot struck the head 
of Adam. And thus far is the story. 

Now there is very much benefit to be derived by us from 
this story, but this is not the moment for [us to enjoy] it, 
because the banquet of the kinsman of the True Bridegroom, 

1 John xii. 26, 27. 


the Christ, is set before us. For if thou wilt consider thou 
wilt see that there are a multitude of men who shall cry out 
to the Christ in Amente, saying, ' Have mercy on us, Lord, 
have mercy upon us.' And thou wilt hear also many cries 

Fol. 8 a of I ' Lord, let Thy strength rise up ! Come Thou to deliver 
le us, O our good God/ And Thou, O man-loving Christ, 
through the multitude of Thy compassion, dost draw every 
one to Thyself this day. Thou hast redeemed those who 
were in Amente from the beginning. Thou hast drawn all 
sinners to Thee in life. The harlot Thou didst make a virgin, 
and didst forgive her sin. The thief Thou didst take into 
Paradise. The publican Thou didst make an evangelist. The 
persecutor [Paul] Thou didst make an apostle. Thou 
didst redeem those who were bound. Thou didst lift up 
those who had fallen. Thou didst gather together those 
who were scattered. Thou didst cry out unto every one with 
Thy mouth of God, ^Come ye unto Me, every one who is 
aweary, and is [over] burdened, and I will give you rest.' ^ 
And behold also this day wherein Thou dost command Thy 

Fol. 8 6 holy Apostles, and dost say unto them, ' Ye shall begin | [to 
ic preach] from Jerusalem even unto the ends of the world. 
Ye are the witnesses of the things which the Jews did unto 
Me. Go ye, preach ye to them the salvation of the remission 
of sins. Do not thrust away sinners from you, but receive ye 
them in penitence. To the publicans give repentance. As 
for the harlots, forgive ye them their sins.* O my beloved, 
observe ye the glory wherewith the Christ paid exceedingly 
great honour to His kinsman, the holy forerunner, John 
the Baptist. He paid honour to him in heaven, but He 
paid far greater honour to him upon the earth. 

For it came to pass that when our Lord Jesus was born on 

earth in the rest-house (or, khan) in Bethlehem,^ the slaughter 

of the little children by the hands of Herod the Wicked 

took place. Moreover, when the Archangel Gabriel had 

1 Matt. xi. 28. ^ ^att. ii. 1 ; Luke ii. 4, 6, 7. 


warned Joseph in a dream, Joseph took the young Child 
Jesus, with His mother, | and they departed into Egypt.^ Fol. 9a 
Then, Elisabeth having seized John in trepidation, she fled i\ 
with him into the desert. Moreover, when the oflScers 
of Herod were pursuing her and her child in order to slay 
him, she turned her eyes behind her and saw them coming 
close to her. Now when she and her son arrived at a rock 
in the mountains, she cried out, saying, ' O rock, admit me 
inside thee, and my son * ; and straightway the rock opened 
its mouth, and when she reached the rock it received her, 
and it became unto her a monastery for meditation and a 
place of quiet wherein to dwell. Whensoever the need arose 
for her to go out to any place the rock used to open of itself, 
and after [she had gone out] to close of itself ; through the 
dispensation of God it was a place which became large for 
their going out and for their coming in. Whensoever 
they asked for anything which they wanted, they found it 
[there]. If, for instance, it was locusts or wild honey [which 
they needed], they came in in this manner. | And the door of Fol. 9 b 
[their] sleeping chamber (?) used to open by itself and to *** 
close by itself. Now if the days were the days of summer, 
the air always felt cool to them, and the heat never weighed 
heavily upon them. If the days were the days of winter, 
the air was always warm [therein], and the cold never caused 
them any suffering. And the same thing happened in the 
case of the wild animals which lived in the reerion round 
about them, and up to the day of the shewing forth of 
Saint John on the Jordan [they never molested Elisabeth]. 

Moreover, let us return [to our subject] and describe unto 
you the praises and the honours which God most graciously 
bestowed upon His beloved one John, according to the state- 
ments that we have found in the ancient manuscripts which 
the Apostles wrote and deposited in the Library of the Holy 
City Jerusalem. Now it happened to me to be in Jerusalem, 
1 Matt il. 13, 14. 


and whilst I was staying in the church, there was an old man 
Fol. 10 a there, a God- 1 loving presbyter, and he had authority therein ; 
*^ and I remained in that place in order that I might assist at 
the celebration of the festival of the Resurrection of our Lord 
Jesus the Christ, and at the festival of the Holy Cross. Now 
I went through the books, and I had great enjoyment in this, 
and I found a little old volume [among them] which concerned 
the Apostles wherein it was written thus : 

And it came to pass that we the Apostles were gathered 
together to our Saviour upon the Mount of Olives, after that 
He had made Himself to rise again from the dead. And He 
spake unto us and commanded us, saying : ' Go ye into all the 
world, and preach unto the people thereof the Gospel of the 
Kingdom.' ^ [And] He spake unto us concerning John 
the Baptist, and the honours which He had bestowed upon 
him in the heavens. And we said unto Him, ^ What ought 
we to do to inform ourselves rightly about Thy beloved one, 
Fol. 10 6 Thy kinsman I John? Because Thou hast testified unto 
R us, saying, I will bestow upon him the third heaven, and the 
untarnished gifts, and the good things which are therein 
instead of the blood which he poured out for me. Now 
therefore, O our Lord, inform us certainly concerning him, 
and instruct us about that heaven which Thou hast graciously 
bestowed upon John, Thy beloved one, and the good things 
which Thou hast prepared therein. Instruct us also about 
that same John concerning whom Thou hast said unto us, 
There is no one in the heavens who shall be compared unto 
him for the glory and the honours which My Father hath 
bestowed upon him.' 

And at that moment our Saviour commanded, and brought 
down from heaven a cloud of light, and He mounted upon it, 
and He commanded us the Apostles also to mount upon it 
with Him. And He brought us up into the first heaven, 
and afterwards into the second heaven, and then He ascended 
1 Matt, xxviii. 19 ; Mark xvi. 15. 


to the third heaven, but He did not let us enter therein, and 
He carried us up to the fourth heaven, and to the fifth | 
heaven, and to the sixth heaven, and then to the seventh FoM la 
heaven, but He would not let us enter therein. Now after ^^ 
He had shewn us all these things. He brought us again into 
the third heaven, and we marvelled at its beauty, and its 
splendid decoration, and its great glory. And we saw John 
the Baptist, and Zacharias his father, and Elisabeth his 
mother, arrayed in garments of great splendour, studded with 
jewels made of real h^as, and stones of various colours. 
Then our Saviour made us to stand before John, and He 
made John to stand in our midst, with Zacharias [his father] 
on his right hand, and Elisabeth his mother on his left hand. 
As for us, the Apostles, He made us to stand in order, 
beginning with our father Peter, and ending with Matthias. 

And our Saviour walked in front of us, and He shewed 
unto us the whole heaven, and He shewed us the good things 
and the enjoyments which are | prepared therein, and theFol. 116 
untarnished gifts which He had bestowed upon His beloved R^ 
John, so that he might bestow them on every one who 
celebrated upon the earth the festival of the Commemoration 
of John, who was His kinsman and His forerunner. I John, 
the brother of the Lord, who relate these things, swear unto 
you that I will not hide from you any one of the good things 
which I saw, or any of the things which were to be enjoyed, 
and which were prepared in the third heaven, and which God 
had bestowed graciously upon Saint John, in order that he 
might give them to every one who kept the festival of his 
commemoration upon earth. 

At that time Paul, and Luke, and Mark were also with us. 
And afterwards the Good Saviour called to the Seven Arch- 
angels, from Michael the greatest of the Archangels, and the 
General of the forces of heaven, to Sedekiel,^ and He called 

* i. e. 7N^p1V. On the attributes of this Archangel see Schwab, 
* Vocabulaire de I'Ang^lologie ' in Memoires de VAcademie des Inscriptionsj 
Premiere S^rie, torn, x, Paris, 1897, p. 340. 


unto us, the Apostles, one by one in turn, according to our 
Fol. 12 a names, from our father | Peter, the greatest of the Apostles, 

*^^ to Mark the Evangelist, and He said unto us, ' O My Arch- 
angels and holy servants, O My Apostles, ye were witnesses 
of My Birth, and of My Passion, and of My Crucifixion, and 
in like manner I make you to be witnesses again. Behold, 
I give the third heaven to John the Baptist, My companion 
and My kinsman. And moreover ye shall preach throughout 
the whole world that every man who shall celebrate the com- 
memoration of this My beloved one John on the earth, either 
by making an offering, or by alms, or by gifts of charity which 
are given to the poor, or to his shrine in his name, or who 
shall write in a book an account of his life in commemoration 
of him, and shall place it in a church, or who shall dress 
Fol. 12 6 a table in thy shrine with noble coverings, | thou, [O John,] 

^*^ shalt take them into the third heaven, which I have bestowed 
upon thee, and thou shalt array them in celestial apparel. 

' I say unto thee, O My beloved John, who wast held to be 
worthy to baptize Me with thy holy hand, if any one shall 
make an offering of first-fruits to thy shrine in thy name, or 
if any one shall give food to a hungry person in thy name, 
or shall give to a thirsty person to drink [in thy name], or 
shall clothe a man who is naked in thy name, I will not allow 
them to be punished in Amente, but thou shalt take them 
into life for ever. And I will make My angels to clothe 
them with their wings of light, and I will bestow upon them 
the good things which are in My kingdom. My Father shall 
bless thy right hand, which thou didst lay on My head. My 
Fol. 18 a tongue shall bless thy mouth and thy | tongue, wherewith 

^^ thou didst say, '^ Behold the Lamb of God Who shall take 
away the sin of the world '^ ^ ; for I indeed am He. Amen, 
I say unto thee, O My kinsman John, that I will not punish 
in Amente any man who shall commemorate thee upon the 
earth for ever, neither shall his punishment [extend] to the 

1 John i. 29. 


river of fire which every man must pass over, whether he be 
righteous or whether he be a sinner. Behold, I will also 
bestow upon him this favour through thee — [the use of] the 
ferry-boat on this river of fire, which is a boat of gold; 
whosoever shall celebrate thy commemoration upon earth 
thou shalt transport across that river of fire in this boat/ 

Then we, the Apostles, said unto our Lord, ' How many 
stadia [across] is the sea | of that river of fire? Inform us Fol. 18 6 
so that we may be able to teach men how terrible a thing it ^^ 
is.' Our Saviour said unto us, ' I will inform you concerning 
the measure thereof, and the measure of the boat of gold, 
which I have given unto My beloved John. The sea of the 
river of fire is thirty goeiAi. from shore to shore, and from 

^ thirty stadia, to each £oeio.. 

And I have given the boat of gold to John My kinsman, 
for the passage over the river, so that he may be able to 
transport therein those who shall celebrate his commemora- 
tion upon the earth, if it be only by breaking a little bread, 
and the pouring out of a [little] cold water. And when they 
come to the end of the shore (?) where I am wont to baptize 
them in the river of fire, when any one who hath celebrated 
the commemoration of John shall come to be baptized, the 
waters of the river of fire shall become exactly like the waters 
of I a bath, and like the hot water which a man applieth to Fol. 14 a 
his body in the place wherein he washeth himself; even so ^\ 
shall the river of life be. Therefore every man who shall 
celebrate thy commemoration upon earth, O John, My com- 
panion and My kinsman, whether with an offering, or with 
a gift of first-fruits, or with any gift whatsoever, which they 
shall give to thy shrine in remembrance of thy holy name, 
I command thee to transport him across the river of fire in 
the boat of gold which I have bestowed upon thee. And thou 
shalt take them into the third heaven, and shalt make them 

1 Perhaps -sin n gnAJie iga^ ii gHJiie means from one part of the 
boat to the other ; the passage is difficult. 


to enjoy the good things which are prepared there and which 
ahide for ever.' 

And it came to pass that when our Good Saviour had said 
these things unto us, we rejoiced exceedingly at the great 
honours which God had bestowed upon John the Baptist. 
And again He said unto us, ' Come ye and I will teach you 
Fol. 14 6 concerning the Paradise of the | third heaven/ And He made 
*^** us to walk through a meadow of asphodel in that place which 
produced fruits of all sorts, each according to its kind, and 
they exhaled sweet odours. And there were there likewise 
meadows with gently running streams, and all the trees which 
were in that place yielded fruit, each according to its kind, 
and they were all covered therewith from their roots to their 
crowns, and there were there asphodel, and cinnamon-trees, 
and amomum, and mastiche, and mouskhaton, and they all 
exhaled sweet odours, and each one was the choicest of 
its kind. 

And Thomas said unto the Saviour, 'Lord, behold Thou 
hast taught us concerning all the trees which have a sweet 
smell in Paradise, and the gently running streams, and the 
palm-trees ; tell us now what quantity of dates (?) each palm 
beareth, and how large are the fruits which each tree yieldeth, 
and how many bunches of grapes grow on each vine.* 

The Saviour said, 'I will hide nothing from you about 
the things concerning which ye have questioned Me. As 
Fol. 15 a regardeth the vine | concerning the fruit of which ye have 
Ke asked, there are ten thousand bunches of grapes upon it, and 
each bunch will produce six metrites [of wine]. As regardeth 
the palm-trees in Pai'adise, each cluster yieldeth ten thou- 
sand dates, and each cluster is as long as a man is high. 
So likewise is it in the matter of the fig-trees ; each shoot 
produceth ten thousand figs, and if three men were to partake 
of one fig each of them would be satisfied. On each ear of 
the wheat which is in Paradise there are ten thousand grains, 
and each grain produceth six measures of flour. And the 


cedars also are on the same scale^ each tree produceth ten 
thousand [nuts], and is of a very great height. And the apple- 
tree and the thourakioH-iree are of the same height ; there 
are ten thousand apples on each shoot, and if three men were 
to partake of one apple each of them they would be satisfied. 

' These are the good things which I have prepared for every 
one who shall celebrate the commemoration of My beloved 
one, and My kinsman John, upon the earth. Blessed is every 
one who shall be worthy to inherit these good things, | which Fol.^5 b 
the eye hath not seen, nor hath the ear heard thereof, nor X 
hath [the idea] thereof entered into the heart of man. These 
are the things which God hath prepared for those who 
love Him, and those who love John, His companion and His 
kinsman, to whose position and honour in the heavens and 
upon the earth no man, no, not one, hath succeeded, for he was 
held to be worthy to baptize the Son of God with his holy 
hands. And he saw the Holy Trinity : the Son was in his 
hands when he baptized Him ; the Voice of the Father he 
heard, saying, " Thou art My Son, My beloved One, in Whom 
My wish shall be fulfilled ^'^; and the Holy Spirit came 
down from heaven, and rested upon His Head in the form of 
a Dove.' 

And again Peter spake unto the Saviour, saying, 'Our 
Lord and our God ! Shew us what is the signification of these 
oars and these lamps.* The Saviour said, ' There is a lamp to 
every oar, and there are seven hollows, to each lamp seven Fol. 16 a 
hollows, which are filled and give light. Whosoever shall XiT 
light a lamp in the shrine of Saint John, or before his 
image, shall be ferried over the river of fire [by these oars] 
in the boat of gold which I have bestowed upon John My 
beloved. And these lamps shall burn before them, and shall 
light them until they have passed over the roads of darkness, 
and shall take them into the third heaven, which I have 

1 Matt. iii. 17. 


given as an appanage to My beloved one John, and they 
shall inherit the good things which are therein for ever/ 

And when the Good Saviour had said unto us these things 
He mounted upon a cloud, and He commanded us to mount 
upon it with Him, and He brought us down, and set us on 

Fol. 16 b the Mount of Olives. Then He stood up | and prayed with 
Ail us, and He said unto us, 'Peace be with you.' And when 
He had said these things unto us. He went up into heaven 
with great glory, and the angels were singing hymns to Him.^ 
Verily, O my beloved, there is none who can be compared 
with John the Baptist in the heavens, or on the earth, and 
there is no one who is more exalted than he in glory, 
according to what the mouth of the Christ, which cannot 
lie, said, 'Among those who have been born of women no 
one hath arisen who is greater than John the Baptist.' ^ 
Behold, ye know the glory and the honour which God hath 
bestowed upon John the Baptist. Devote ye yourselves then 
diligently to charity, and to the giving of alms and offerings 
in his holy name. Ye know, O my brethren, that the life of 
man upon the earth is a vain thing. If thou wishest to be 
saved and to inherit the life which is for ever, make haste, 
redeem thy sins by alms and oblations, and [wipe out] 

Fol. 17 a thine iniquity by means of acts of lovingkindness [ to 
\i« the poor, and to those who are needy, so that thou mayest 
enjoy thyself with the good things which are in the habita- 
tion of joy and gladness. And if thou hast committed sin, 
turn thou, repent, and He shall forgive thee thy sins. For 
God is the Compassionate, and the Merciful One, and He is 
a lover of mankind, and He is wont to shew His mercy upon 
those who shall turn unto Him. For He spake by the 
prophet Ezekiel, saying, ' I do not desire the death of a 
sinner, but that he should turn himself away from his evil 
ways, and should repent and live.' ^ And again he said, 

^ The extract from the old manuscript mentioned by John Chrysostom on 
p- 344 seems to end here. ^ j^att. xi. 11. ^ Ezek. xviii. 32; xxxiii. 11. 


' When the wicked man hath turned himself away from his 
evil, and he doeth righteousness, I will not remember his 
iniquity which he hath committed/ saith the Lord, ' but he 
shall live by reason of the righteousness which he doeth.' ^ 
And again He saith in another place, ' Turn ye yourselves to 
Me, O ye sons who have wandered afar off, and I will heal 
your wounds/ ^ | And again He saith in another place, ' I have Fol. 17 6 
not come to call the righteous, but the sinners to repentance.' ^ \^ 
Ye know, O my beloved, that charity is good, and that alms- 
giving is a choice gift ; let therefore no man omit to do acts 
of charity and to give alms to the poor, and to those who 
are needy, according to his power. And ye must also make 
offerings to the church in the name of the saints. And by 
means of all these things let us give glory to God and to His 
holy forerunner, John the Baptist, the virgin, and martyr, 
and the kinsman of our Lord Jesus the Christ, Who hath 
bestowed upon him great honours, to Whom be all glory and 
all honour, which are His due, and to His Good Father, and 
to the Holy Spirit for ever and ever ! Amen. 

1 Ezek. xviii. 21, 22, 27. « jer. iii. 22. 

8 Matt. ix. 13; Mark iL 17 ; Luke v. 82. 


(Brit. Mus. MS. Oriental, No. 7024) 



My son, listen. Make thyself wise, and receive the 
instruction of truth (?). There are two ways [which thou 
canst follow]. Either make thyself independent, [or] 
hearken unto (i. e. obey) God as did Abraham,^ who 
forsook his [native] land, and made himself an exile, | 
Fol. 18 6 and lived in a tent with Isaac in the land of promise 
Xc as a stranger. He obeyed, he humbled himself, he came 
into an inheritance, until at length he was put to the test 

^ The Island of Tabenna on which the Monastery of Pachomius was 
built ; it was not far from the modern town of Denderah, 
2 Gen. xii. 1. 


in the matter of Isaac. He shewed himself to be superior 
to the temptation, and he offered up Isaac as a sacrifice unto 
God.^ In this matter God called him, ' My companion ' 
(or, friend*). And again, take to thyself the humility of 
Jacob, and his obedience, and his patient endurance, until he 
became a light, and he saw the Father of All, and was called 
' Israel \^ And again, take to thyself the wisdom of Joseph 
and his obedience ; and do thou strive earnestly under ascetic 
control, and with the service of a slave, until thou makest 
thyself a king.* My son, emulate the lives of the saints, and 
follow closely their virtues in thy life and conversation. 
Awake ! Be not careless. Stimulate him that dwelleth 
in thee, of whom thou art the sponsor. Rise up, tarry | thou FoI. 19 a 
not with the dead, and the Christ shall give thee light.* \t 
Let grace spring up into being within thee, for of all the 
gifts of grace it is long-suffering which thou shalt make 
manifest ; because the saints exercised long-suffering they 
inherited the promises. Long-suffering is the glory of the 
saints. Be thou then long-suffering, so that thou mayest be 
numbered among the company of the saints. 

Thoughts ? Bear them with long-suffering (or, patience) 
until God shall give thee rest. Fasting ? Bear it con- 
tinually with patient endurance. Prayer ? Let it be without 
ceasing in thy habitation between thee and God. [Let thy] 
heart be at one with thy brother. [Let] virginity be in all 
thy members, [let] virginity be in thy thoughts (or, mind) ; 
purity of body and purity | of heart. A neck bowed in Fol. 19 & 
submission and a humble mind. Gentleness in the hour of TVk 
wrath. If thoughts (or, anxieties) oppress thee, be not down- 
hearted, but exercise patient endurance with gladness, saying, 
' Though they keep me in on every side, in the Name of the 
Lord I will destroy them.' ^ And straightway the help of 

1 Gen. xxii. 1-11. » 2 Chron. xx. 7 ; Is. xli. 8 ; Jas. ii. 23. 

« Gen. XXXV. 10 ; 1 Kings xviii. 81. * Gen. xli. 40 fC 

» Eph. V. 14. • Ps. cxviii. 10. 


God shall come unto thee, and thou shalt drive them away 
from thee, and gladness shall compass thee round about, and 
the Glory of God shall walk with thee. For gladness goeth 
with him that is humble, and thou shalt be satisfied with 
whatsoever thy soul desireth. For the ways of God are with 
him that is lowly of heart, and with the humble man. For 
He said, ^ I look upon every one who is lowly in heart and 
humble.* ^ If thou shalt walk in the ways of the Lord, the 
Lord shall watch over thee, and give thee strength. He 

Foi. 20ashall I fill thee with knowledge and prudence, the remem- 
Ae brance of thee shall remain before Him at all times. He shall 
deliver thee from the Devil, and He shall bestow upon thee 
His peace at thine end. 

My son, I command thee to watch and to be sober, and to 
understand what are the things which lie in wait for thee. The 
spirit of sloth and a not unbelieving attitude of mind walk 
together. The spirit of lying and the works and the words 
which are not deceitful walk together. The spirit of the love of 
money, and non-trafficking, and not swearing false oaths, and 
works which are not evil, and envy walk together. The spirit 
of vanity and non-greediness (?) walk together. The spirit 

Fol. 20 6 of fornication and impurity walk together. | The spirit of 
53 enmity and lack of sorrow walk together. Woe be to that 
miserable soul wherein these things take up their abode, and 
make themselves masters of it in such a manner that they 
drive it away from God ; for it getteth out of its own control, 
and it is tossed about on this side and on that until it arriveth 
in the Tartarus of Amente. 

My son, hearken unto me. Be not thou careless. Give 
no sleep to thine eyes, nor slumber to thine eyelids, so that 
thou mayest be able to escape like a goat from those who 
would shear it. For, O my son, all the spirits from my 
youth up have on many occasions made me weak, and [when] 
I came into the desert they used to afflict me to such a degree 

^ Compare Ps. Ixxii. 13. 


that my heart failed me, and I thought that there was not 
strength enough in me to stand up against the threat of the 
Serpent. For he used to persecute me on every side: | if Fol. 2ia 
I came into the middle [to fight] he would close in upon me -W.^ 
and do battle with me ; and if I tried to escape, he would 
afflict me with his insolence. My heart was in a state of 
black terror, and although I turned to this side and to that 
many, many times I could not find rest. But when we took 
refuge at the feet of God with weeping and with humility, 
and with fasting, and with vigils by night, the Enemy and 
all his spirits also became powerless in respect of me, and the 
joy of God came to me, and I experienced straightway 
the help of God, for through His support He teacheth the 
children of men His strength, and His Christ-like [affection]. 
My son, do not use words of abuse to any man, lest 
peradventure thou mayest see some one paying [the man] 
honour, and must say, ^ This one hath ended [his trouble], he 
receiveth refreshing.' Take thou good heed to guard thyself 
against a thought of this kind, for it is exceedingly evU ; and 
God I hateth him that payeth Him honour, if he be one who Fol. 21 6 
hateth his brother. And he who shall say concerning himself, juS 
' I am something,' is nothing at all, and he only deceiveth 
himself ; is there any one who can help him ? He who is 
arrogant, and who maketh his heart like unto the heart of 
God, saying, 'There is no one who can be compared with 
me,' let him hear now his Creator, saying, 'Thou shalt go 
down into Amente. They shall cast thee down with the 
dead, the worms shall gnaw pieces from thy body, and the 
Worm shall envelop thee.' The man who hath gotten him- 
self humility judgeth himself, saying, ' My sins are greater 
than those of every other man ' ; he judgeth no man in any 
way whatsoever, and he abuseth no man. Who art thou 
that thou shouldst judge a slave who doth not belong unto 
thee ? For him who hath fallen down his God is able to set 
upon his feet [again]. 


FoL^a I My son, keep watch over thyself, and never abuse any 
•**^ man. Taste thou all the virtues, and guard thou them care- 
fully. If thou art a stranger, keep to thyself. Rush not 
into the company of men, and thou shalt not mingle with 
their works. [If] thou art a poor man make not thyself 
liable in respect of any matter, lest men revile thee; for 
poverty is an evil matter in the mouth of the wicked. Hast 
thou never heard [it said that] ' If ye feel hunger ye will feel 
aggrieved, and ye will speak evil things against the governor 
and against the fathers ' ? Again, observe carefully lest war 
be let loose on thee because of something which thou didst 
lack for thy fleshly need, and because food hath rendered 
thee blameworthy; but endure patiently, in spite of every- 
thing, and God shall work effectively [for thee] in secret. 

FoL22 h Remember Habakkuk in Judea, and Daniel | in Chaldea, 
■•^'^ though there was a difference between them — for one used 
to rule in the palace — especially the case of Daniel; when 
he was down in the pit [and was intended] to become food 
for the wild beasts,^ He prepared a meal for him. Remember 
Elijah in the desert,^ and the widow in Zarephath,^ who 
notwithstanding the scourge of famine and the pressure of 
hunger which weighed heavily upon her, and the helplessness 
of her old age, never lost heart, but she contended boldly, and 
prevailed and obtained the promise of God, and her house 
enjoyed abundance during the time of the famine. The 
giving of bread either in the time of abundance or in [the 
time of] poverty is not power if thou be once blameworthy 
through want.* For it is written concerning the saints, 
^ They suffer want, they are afflicted, they endure tribulation, , 
but they boast themselves in their troubles.' ^ If thou dost 
Fol. 23 a contend in | patience in the strife of the Scriptures, no servitude 
whatsoever shall come upon thee, according to that which is , 
written, ^ Do not let yourselves be deceived with eating, and 
drinking, or with the share at the festival, or with new moons, 

1 Dan. vi. 16. ^ j Kings xix. Iff. ^ I Kings xvii. 9. 

* Rendering doubtful. « cf. Kom. v. 3; 2 Cor. xii. 9-11. 



or with sabbaths, which shall be a covering for the things 
that take place/ ^ 

Meditate thou always on the words of God, endure sufferings 
patiently, and in everything give thanks. Flee thou from 
before the honour of men. Love thou him that revileth thee, 
in the fear of God. Let every man be profitable unto 
thee, and do thou make thyself profitable to every man. 
Continue thou in thy work and word which is good. Turn 
not back unto him that runneth behind thee, so that God 
may not hate thee. For the crown shall be unto those who 
continue [to contend], and ever more and more do thou 
hearken to God, so that thou may est make Him to save thee. 

When thou art seated among the brethren, do not laugh 
at even the smallest | word of scurrility [which thou mayest Fol. 28 6 
hear]. Shadrach, Meshach and Abednego^ disregarded the ^^^ 
jeering of Nebuchadnezzar, and for this reason he was unable 
to compel them [to worship] by the songs and music of his 
instruments^ neither was he able to trick them by meals 
at his table. And for this reason the flames of fire [of the 
furnace] which rose up to a height of forty-nine cubits were 
extinguished. And these men did not go over to the perverse 
(or, crooked), but they were upright before Him that is 
upright, that is to say, God; and for this reason He made 
them chiefs over their enemies. And again, Daniel did not 
hearken unto the conversation of the Chaldeans, which was 
evil, and for this reason he became a chosen vessel of great 
value. And [the lions] fell down, and watched him with 
intelligent understanding, and he shut the mouths of the 
savage lions. 

Now therefore, O my son, if thou wilt set God before thee 
as thy hope, He will become a helper unto thee in the hour 
of thy strife ; for it is right for him that setteth out to go | to Fol. 24 a 
God to believe that He is, and that this wage (i.e. reward, or 55^ 
prize) shall be to those who seek Him.^ These words have 

1 Col. ii. 16, 17. » See Dan. iii. » Heb. xi. 6. 

Z Z 


been written down for us in order that we may believe in 
God, and that we, from the least among us even to the 
greatest, may strive in the contest with fastings, and with 
prayers, and with other kinds of service, until the spittle 
drieth in thy mouth through fasting. And God will not be 
unmindful of this, but thou shalt find all these again in the 
hour of thy necessity. Only do thou humble thyself in 
everything. Set thy word behind thee, if thou wouldst have 
understanding of everything in peace. Accustom not thyself 
to treat [temptation] with contempt, but bear every temptation 
with gladness, for thou canst not know what honour may 
follow the temptation. Thou shalt not pray, 'Remove the 
temptation from me'; because it is better for thee that 
thou shouldst pray, and weep, and heave sighs until thou art 

FoL24& saved, than for thee to abandon thy heart, | and to allow it to 
•*^^ carry thee away captive. 

O man, what wilt thou do in Babylon ? Thou wilt commit 
some disgraceful act in [that] strange land, because thou 
hast never been put to the test, and thou wilt cast God 
away from thee willingly. For this reason, O my brother, 
do not abandon thy heart. Thou mayest perhaps forget for 
a short time, but thine enemies will never sleep, neither will 
they ever forget, either by night or by day, and they will 
attribute craft to thee. For this reason run not thou after 
greatness, lest thou be humiliated, and thine enemies rejoice 
over thee; run after humility, for he that exalteth himself 
shall be brought low, and he that humbleth himself shall be 
exalted. If thou art unable to make thyself independent, 
cling thou unto some one who doth work in the Gospel of the 
Christ, and thou shalt go forward with him. Or do thou 
obey thyself, or submit thyself, to one who doth obey. Or 
make thyself to become strong, so that men may call thee 

Fol. 25 a Elias, or do thou | obey a strong man, so that men may call 
iue thee Elisha ; because since Elisha obeyed Elijah the spirit of 
Elijah came in a double portion upon Elisha. 


If thou dost wish to dwell among men make thyself to 
be like unto Abraham [when he lived] with Lot, and like 
Moses and like Samuel. If thou wishest to live in the desert, 
behold, all the prophets [have done so] before thee; make 
thyself like unto them. They spread themselves about in the 
deserts, and in the ravines of the hills, and in the caverns of 
the earth, they suffered privations, and they endured tribula- 
tions, and afflictions, and pains. Again He saith, ' The 
shadows of those who were martyred (?) and the spirlt[s] of the 
men who endured trial, and suffered tribulation, shall bless 
Thee/ Moreover, when the thief uttered one word on the 
cross, God forgave him his sins, and took him into Paradise. 
Behold, how very great shall be thine honour if thou shalt 
endure temptation with patience, or the spirit of fornication, 
or the spirit of pride, or any bodily passion whatsoever. 
In short, thou must thyself strive | in the struggle against the Fol. 25 & 
passions of the Devil, so as not to follow him. And Jesus K 
shall graciously bestow upon thee His promises. Keep thou 
watch against sloth, for she is the mother of all vices. 

My son, flee thou from the desire of lust, for that it is 
which produceth the understanding of wickedness. It will 
not permit a man to know the mystery of God, and it will 
make thee a stranger to the language of the Spirit; and 
it will not permit thee to bear the Cross of the Christ, and 
it will not permit the heart to breathe the blessings of God. 
Keep thou watch against the relaxation of the viscera, which 
shall make thee a stranger unto the good things of Paradise. 
Keep thou watch against the pollution of thy body, which 
shall provoke to wrath God and His angels. 

My son, turn thou to God ; thou shalt love Him, thou shalt 
flee from the Enemy, whom thou shalt hate, so that the graces 
of God may be with thee, and thou shalt inherit, | as did Fol. 26 a 
Judah, the son of Jacob. For He saith, ' Judah, thy brethren "^ 
shall bless thee, thy hand shall be upon the necks of thine 
enemies, and the children of thy father shall act as slaves 


unto thee/^ Guard thyself against pride, for it is the 
beginning of every evil ; the beginning of pride shall remove 
thee from God, and that which followeth in its train is 
callousness of heart. If thou keepest watch over thyself in 
respect of this, thy place of repose shall be the Jerusalem 
of heaven ; if the Lord desireth thee He will give glory unto 
thee. Keep watch, and let not thy heart be puffed up, but 
continue in thy humility, and thou shalt remain in the glory 
which God giveth to thee. Keep watch and be sober. Blessed 
is he who shall be found keeping watch, for they shall appoint 

Fol. 26 6 him to be over | the property of his Lord. And he shall 
lifi enter into the Kingdom with gladness, and the companions 
of the Bridegroom shall love him, because he was to be found 
keeping watch in His vineyard. 

My son, be thou long-suffering in everything, for it is 
written, ' Make haste to make thyself a chosen one of God, 
a workman who hath no need to be ashamed.^ ^ Set out 
on thy way to God after the manner of one who soweth and 
reapeth, and thou shalt enter into thy treasure-house (or, 
granary) of the good things of God. Do not turn away the 
face like the hypocrites, but treat with decision the wishes 
of thy heart; work for God, and work for thine own salvation. 
If the passion of the love of money attack thee, and envy, or 
hatred, or any one of the other passions, enter into thee, 
take thou to thyself the heart of the lion, take thou to thyself | 

Fol. 27 a the heart of the mighty warrior, and do battle with them, and 
^^'^ destroy them like Sihon,^ and Og,* and all the kings of the 
Amorites; for the beloved Son, the Only-begotten, the King 
Jesus, fighteth for thee, and thou shalt inherit the city of the 
enemy. Only cast out from thyself every kind of pride, and 
thou shalt be strong. 

And observe. When Joshua, [the son] of Nun was bold 

1 Gen. xlix. 8. 2 2 Tim. ii. 15. 

8 Num. xxi. 34 ; Deut. iii. 2 ; Ps. cxxxv. 11 ; cxxxvi. 19. 
* Deut. xxxi. 4 ; Joshua ii. 10. 


(or strong), God gave his enemies into his hand. I£ thou 
become timid of heart thou makest thyself a stranger to the 
law of God. Timidity of heart filleth thee with excuses for 
sloth, and unbelief, and carelessness, until thou art destroyed. 
Be lion-hearted I Cry out, saying, ' Who shall separate us 
from the love of God ? ^ ^ If thou sayest, ' My outer [man] | 
will perish,^ [it may be true], but thine inner man will become FoI. 27 6 
renewed day by day. If thou livest in the desert fight by n^ 
means of prayers, and fastings, and afflictions ; if thou livest 
among men, be thou wise as the serpents, and harmless as 
these doves [about] us.^ If a man hath struck thee a blow, 
bear it at his hands, and rejoice ; set thy hope in God, and He 
will do what is good for thee. And as for thee, thou shalt 
not dishonour the image of God, Who Himself said, ' To him 
who giveth glory to Me will I give glory; him who dis- 
honoureth Me I will dishonour/ ^ And when men pay honour 
unto thee, rejoice not, for it is written, * Woe unto you when 
all men pay honour unto you.' * And again He said, ' Blessed 
are ye when men heap curses on you, and persecute you, and 
revile your names | as [those of] evildoer[s].^ Behold our Fol. 28 a 
Fathers Barnabas and Paul, when honour was paid to them ^^ 
they rent their garments,^ and they wept, hating the glory of 
men. And Peter himself, and John, when they had been 
beaten in the Synagogue "^ came out rejoicing, because they 
had been held to be worthy of being beaten for the sake 
of the Holy Name of the Lord, [for] they were hoping for the 
honour of heaven. 

O my son, do thou flee the comfort which is in this world 
in order that thou mayest enjoy thyself in the world which is 
to come. Be not careless, and do not let day after day pass 
unheeding, or [vices] will overtake thee before thou knowest 
[it], and thou wilt come into danger wherefrom thou canst 

1 Rom. viii. 36. ' Matt. x. 16. a j Sam. ii. 80. 

< Luke vi. 26. » Matt. v. 11. « Acts xiv. 14. 

7 Acts V. 40. 


not escape, and these foul-faced things will surround thee, 
and seize thee, and carry thee away with insolent boldness, 
and they will cast thee into their place of darkness, which is | 

Fol. 28 h filled with fear and tribulation. Grieve not if any man insult 
^^ thee before men, but grieve and sigh when thou committest 
a sin, for this is the true disgrace for thee, to go to the stripes 
of thy sin. I command thee, with the greatest earnestness, to 
hate the glory which is vain. The armour of the Devil is 
empty praise, and it was in this way that he led astray Eve. 
He said unto her, ^ Eat of the tree, for it will open your eyes, 
and ye shall become like the gods.' ^ She hearkened and she 
thought that it was true ; she fled from the glory which was 
divine, and there was taken away from her [the glory] of 
humanity. And when thou pursuest the glory which is vain, 
it maketh thee a stranger to the glory of God. Now in the 
case of Eve the Scriptures were not written which would have 
informed her concerning this battle before the Devil tempted 

Fol. 29 a her. I Therefore did the Word of God come, and take upon 
W"^ Itself flesh of the Virgin Mary, in order that it might secure 
the freedom of the race of Eve. But thou hast been informed 
concerning this battle by the saints who were before thee, in 
the Holy Scriptures. For this reason, O [my] brother, do not 
say, 'I have not heard [of it],' or ^I was not told about it 
before yesterday, and the day before yesterday'. For it is 
written, ^ The sound of them hath come forth over all the 
earth, and their words have reached unto the uttermost ends 
of the world.' ^ 

Now therefore, when honour is paid unto thee, abase thy 
heart thyself, and give glory to God ; and when they revile 
thee, give glory to God likewise, and give thanks unto Him 
because thou art held to be worthy of the portion of His Son 
and His saints. If they called thy Lord ' The Impostor ', and 

Fol. 29 b the Prophets | ^ vile men ', and the others ' madmen ', behold, 
WH how much more will they call us by these names who are dust 
1 Gen. iii. 5. « Rom. x. 18. 


and ashes ? Grieve not when thou art reviled, for this is [thy] 
way to thy life. Now if it be thy carelessness which draweth 
thee to weeping, thou shalt mourn ; for those who wear 
scarlet shall clothe themselves with dung, because they have 
been careless concerning the Law of God, and have followed 
after the desires of their hearts. Now, therefore, O my son, 
weep thou to God at all times, for it is written, ' Blessed is he 
whom Thou hast chosen, and hast received to Thyself ; Thou 
hast placed thoughts in his heart, a flood of tears, the place 
which Thou hast established.' ^ 

Make unto thyself simplicity (or, innocence). Be thou like 
unto the simple lambs about us, which when their wool is 
shorn from them say nothing. Go not from one place to 
another, saying, ' I shall find God in this | place or in that.' Fol. 30 a 
God saith, '1 fill the heavens, I fill the earth.' « And again, "^ 
' If thou shouldst cross over the waters I should still be with 
thee, and the rivers shall not cover thee up.'^ Know, O my 
son, that God is in thine interior, so that He may make thee 
to remain in the law and commandments of God. Behold, 
the thief upon the cross went into Paradise.* Behold, Judas 
himself in the midst of the Apostles betrayed his Lord.^ 
Behold Rahab and her fornication ! ^ She is numbered among 
the saints. Behold, Eve, who was deceived, is in Paradise. 
Behold, Job on the dung-heap is compared with his God. 
Behold, Adam, who transgressed the commandment, is in 
Paradise. Behold, the angels of heaven were taken into the 
abyss (?). Behold, Elijah"^ and Enoch ^ were taken into 
the kingdom of the heavens | with all glory. Fol. 80 & 

Seek after God, seek ye His face at all times. Seek thou S 
Him as did Abraham, who obeyed God and offered up his 
son as a sacrifice unto God, Who called him ^ My Companion '. 

1 Ps. Ixv. 4. The latter part of the verse differs from that of the received 

2 Jer. xxiii. 24. ' Ps. cxxxix. 9, 11. * Luke xxiii. 43. 
* Luke xxii. 47. « Joshua vi. 17. '2 Kings ii. 11. 
8 Gen. V. 24 ; Heb. xi. 6. 


Seek Him like Joseph, who contended against pollution, and 
at length became king over his enemies. Seek Him like 
Moses, who followed his God, and He made him a lawgiver, 
and taught him concerning His likeness. Daniel sought Him, 
and He taught him great mysteries, and delivered him from 
the mouths of the lions. The Three Holy Men sought Him, 
and found Him in the furnace of fire. Job took refuge with 
Him, and He healed him of his wounds. Susannah sought 
Him, and He delivered her out of the hand of the lawless 
men. Judith sought Him, and she found Him in the tent of 
Holophernes. All these sought Him, and He delivered them, 

Fol. 81 a [and] He delivered | others also. 
S^ As for thee, O my son, how long wilt thou be careless ? 
What is the limit (?) of thy carelessness ? What it was last 
year, even so is it this year ; and what it was yesterday, even 
so is it to-day. How long wilt thou remain careless ? [When] 
wilt thou progress? Be sober. Lift up thy heart. For 
assuredly it will happen to thee that thou wilt be made to 
stand before the throne of God, and thou wilt have to 
explain the things which thou hast done in secret, as well as 
those which thou hast done openly. If thou goest to a place 
where fighting is, it belongeth to God, for the Spirit of God 
urgeth thee, saying, ' Rest not in the place wherein there is 
a snare, for the Devil will cast a spell on thee, saying, I will 
be with thee (?) the first time, otherwise what wilt thou see ? 
Wilt thou not grieve?' Hearken not to his deceitful dis- 

Fol. 31 6 course, so that the Spirit of God | may drive him away from 
^h. thee, [or] thou wilt become feeble, and thou wilt become 
infirm like Samson,^ and the foreigners shall bind thee with 
fetters, and shall cast thee into the place of torture (?), that is 
to say, of gnashing of teeth. And thou shalt become to them 
an object of derision, that is to say, they shall rejoice over 
thee, and thou shalt never know (i. e. find) the way to thy 
city, thine eyes having been put out, because thou didst reveal 
^ Judges xvi. 4-21. 


thy heart to Delilah, that is to say, to the Devil, who hath 
taken thee by guile, because thou didst set behind thee the 
counsels of the Spirit. And thou seest also how Bathsheba 
persuaded this mighty man David, and how she would have 
crushed him, had it not been that he repented quickly about 
the wife of Uriah.^ And moreover it is written, 'Ye see 
my stroke, be afraid.' ^ And behold it hath been shewn to 
thee that He doth not spare His saints. Be sober therefore, 
and know what things are promised [to thee]. Flee thou 
from arrogance, separate thou thyself from it, lest it put out 
the eyes of thine understanding, and it make thee blind, 
and thou art unable to find the way | to the city which is thy Fol. 32 a 
habitation. S'^ 

And again, know thou the city of the Christ, and give glory 
unto Him, because He died for thee. If it should happen 
that a brother uttereth some word concerning thee, why 
shouldst thou become angry, and behave towards him like 
a wild beast? And why dost thou not remember that the 
Christ died for thee? At the moment when thine enemy, 
that is to say, the Devil, whispereth unto thee, thou dost 
incline thine ear to him, and he poureth into it stinkingness, 
and thou openest thy heart, and dost swallow the venom 
which he poureth into thee. O miserable one, at this moment 
thou either becomest a wild beast, or thou becomest like 
a blazing fire, and dost bum until thou art consumed by 
all his wickedness; empty out thy heart, and vomit forth 
the wicked evil-eye which is therein, lest the poison fly 
throughout thy body and thou die. O man, nurse thou 
not the few words which thy brother hath spoken against 
thee. Thine enemy seeketh to swallow up thee and thy 
soul. "What then wilt thou do? Wilt thou treat him 
harshly ? | Do not, O my beloved, do not cause men to Fol. 32 & 
lament for thee. In the place of the world because of S*^ 
men^s deeds (or, works) they shave the head, instead of the 

1 2 Sam. xii. 18. 2 Cf. Ps. cxix. 120. 

3 A 


gold of the head.^ But be thou sober, and bear thou the 
stripe of him that smiteth thee patiently, and be thou long- 
suffering with thy brother, and do not thou make afraid his 
heart with the sufferings of the flesh. 

O my son, take thou good heed to the words of the wise 
man Paul, and to that which he spake, saying, ' There are 
bonds and tribulations awaiting me in Jerusalem, but I do 
not value my soul in the very least so that I may complete 
my course. And I am ready to die in Jerusalem for the 
Name of my Lord Jesus, the Christ.' ^ For neither sufferings 
nor temptation can prevent the saints from going to the 
Lord. Be thou of good cheer then, play the man; what 
hast thou, to do with the sluggishness of the Devil? He 
fleeth before the patient endurance of the saints. O my 

Fol. 33 a son, why dost thou flee from | Adonai, the Lord of Sabaoth ? 
^ Why dost thou flee to the captivity of the Chaldeans ? Why 
dost thou give thy heart to eat with the devils? Guard 
thou thyself, O my son, from fornication. Destroy not the 
member of the Christ. Do not hearken to the devils, and 
make the member of the Christ into the member of a whore. 
Remember the tribulations and the punishments. Bring 
back the trial (?) of God before thee. Flee thou from before 
every lust. Strip thyself naked of the old man and his works, 
and do thou put on thyself the new man. Remember thy 
necessity in the hour wherein thou shalt come forth from 
the body. 

O my son, flee thou to the feet of God, for it is He Who 
hath created thee, and He suffered for thee. ^I gave My 
back to the stripes of the whips, and My cheeks to the 

Fol. 38 b buffetings of insult ; | I did not turn away My Face from 

S^ the shame and the spitting.' O man, the road to Egypt is 

not for thee, and it is not for thee to make thyself drink 

water from this Ge6n (i. e. Nile) which ;is stirred up (i. e. 

muddy). These thoughts which are muddy also are not for 

1 Translation, doubtful. ^ ^cts xxi. 13. 


thee. Bestir thyself until these sufferings depart (?) from thee. 
Moreover, turn thyself, weep for thy sins. For it is written, 
' If ye set yourselves to consider your sins which are in the 
soul, a seed of a great plant shall appear.' ^ 

Therefore thou seest, O man, that transgression is an 
evil thing, and that sin is wont to produce a multitude of 
sufferings and punishment. O man, flee quickly from sin, 
and remember death immediately. For it is written, 'A 
wise man suppresseth sin, and the face of the ascetic shall 
shine like the sun.' ^ Moreover, remember Moses, who 
chose to suffer with the people of God rather than to enjoy 
the I pleasures of sin for a time.^ If thou lovest the Fol. 84 a 
suffering of the saints, they will make themselves to be ^'5 
companions of thine, and they will minister on thy behalf 
before God. And He will grant thee every good thing for 
which thou dost petition, because thou hast taken up thy 
cross, and hast followed thy Lord. Do not seek after a seat 
of glory among men, so that God may shelter thee from the 
blast of the storm of which thou knowest nothing, and may 
apportion thee a seat in His metropolis, Jerusalem of heaven. 

Test everything. Lay hold upon that which is good. 
Similarly, do not treat with contempt the image of God. 
Moreover, keep diligently thy youth with all care, in order that 
thou mayest be able to keep diligently thine old age with 
all care, lest thou be put to shame, and thou come to an end 
in the Valley of Jehoshaphat.* The whole creation of God 
shall look upon thee, and they shall revile thee, saying, | ' We FoI. 84 b 
used to think about thee every day, and believe that thou ^H 
wast a sheep, but we find thee to be a wolf in this place. 
Get thee gone now into the pit of Amente, cast thyself down 
now into the heart of the earth. O what great shame ! 
Whilst thou didst walk in the world men gave glory to thee 
thinking that thou wast a man of moral excellence; the 

1 I cannot identify this quotation. 

2 Probably one of the sayings of the Fathers. 

3 Heb. xi. 25. * Joel iii. 2-12. 


moment, however, that thou comest to the Valley of Jehosha- 
phat, the place of judgement, thou art found to be naked. 
And every one looketh upon thy sins, and upon thy shame 
which is revealed to God and man.* 

Woe be unto thee in that hour ! Whither wilt thou turn 
thy face ? Or, supposing that thou canst open thy mouth, 
what wilt thou say ? Thy sins have sealed thy soul, which 
is black like unto sackcloth. What wilt thou do in that 
hour? Thou wilt weep, but they will not accept weeping 
from thee. Thou wilt make supplication, but they will not 
accept supplication from thee because the beings into whose 
hands thou shalt be given are merciless. O woe be unto 

Fol. 35 a thee in that hour | wherein thou shalt hear that terrible 
^^ voice which shall give judgement, saying, 'Let the sinners 
return to Amente.' ^ And again, ' Depart ye from Me, O ye 
accursed, into the everlasting fire which hath been prepared 
for the Devil and his angels.'^ And again, 'Those who 
commit transgressions, and all those who work iniquity, do 
I hate, and I will destroy them out of the city of God/ ^ 

Now therefore, O my son, make use of this world, but 
despise it as thou doest so, and walk therein holding it to 
be a thing of no account. Follow thou the Lord in every- 
thing, and thou shalt find boldness of speech in the Valley of 
Jehoshaphat.* Let the things which are in the world appear 
to thee things which are to be despised, and in the Day of 
Judgement thou wilt find thyself arrayed in glory. Do not 
commit thy heart unto any man for the sake of the comfort 
of thy soul, but cast thy care upon the Lord, and He will 

Fol. 35 & sustain thee.^ Consider Elijah, | who settled himself by the 

o brook of Cherith, and He fed him by the ravens.^ Keep 

watch over thyself with all diligence in respect to fornication, 

which hath overthrown very many. Make not thyself the 

companion of a youth. Go not after a woman. Flee from 

1 Compare Ps. ix. 17. 2 Matt. xxv. 41. 3 cf. Heb. i. 9. 

* Joel ui. 2-12. » Ps. Iv. 22. « 1 Kings xvii. 3. 


the pleasures of the body, for companionship is wont to bum 
h'ke fire. Flee not unto any being of flesh whatsoever, because 

when the stone striketh upon the fire breaketh 

out, and it burneth up very much substance. 

Flee thou to the Lord at every hour, sit thou down in the 
shadow of Him, for he who abideth in the help of the Most 
High shall be under the shadow of the God of heaven,^ and 
he shall never be moved. Remember thou the Lord and the 
Jerusalem of heaven ; let [the memorial thereof] go up in thy 
heart, and thou shalt be under the blessing of heaven, and the 
glory of God shall support thee. Keep thou thy body and 
thy heart with the greatest diligence. Follow after peace and | 
humility, and if these are bound together [in thee] they will Fol. 36 a 
make thee to see God. Again, attach not thyself closely unto o^ 
any man, for he who is bound to his brother becometh an 
enemy imto God. And he who is at peace (?) ^ with his 
brother is at peace (?)2 with God. 

Now thou knowest that there is no state of peace greater 
than that every man should love his brother ; but if thou art 
free from sin of every kind but art at enmity with thy brother, 
thou art a stranger unto God. For it is written, ' Seek after 
peace and purity,^ ^ for they are bound together. And again 
it is written, ^And even if I have all the faith, so that [I can] 
remove a mountain, without love of heart, I am benefited in 
nothing.'* Love buildeth up. There can be no purity in 
impurity. If hatred existeth in thy heart, or enmity, where 
is thy purity ? The Lord saith in Jeremiah, ' He speaketh 
with his neighbour words of peace, whilst there is enmity in 
his heart ; | he speaketh with his neighbour [words of] guile, Fol. 36 b 
whilst there is enmity in his heart, or, he meditateth enmity : ©J 
Shall not I be wroth concerning this, saith the Lord ? Or 
shall not my soul perform vengeance on the heathen like- 
wise?'^ Thus He saith: He who is at enmity with his 

1 Ps. xci. 1. ' The text has oYpHnH=€ipHiiH ? 

8 Compare Ps. Ixxxv. 10. * 1 Cor. xiii. 2. » Jer. ix. 5-9. 


brother — this man is the heathen, because the heathen 
walketh in the darkness of death, knowing [not] the light, 
which meaneth that he who hateth his brother walketh in 
the darkness, knowing not God. For the hatred of enmity 
hath closed his eyes, and he seeth not the image of God. 
And the Lord commanded us, saying, ^ Love your enemies. 
Bless those who curse you. Do good unto those who persecute 
you.' ^ In how great danger, then, of punishment are we if 
we hate each other, our neighbour who is yoked unto us, the 
sons of God, the branches of the true Vine, the sheep of the 

Fol. 37 a rational | fold, which the True Shepherd hath gathered 
^'^ together, the Only-begotten Son of God, Who offered Him- 
self up as a sacrifice for us, which [i. e. the danger] was 
so great that the Living Word bore these sufferings Himself. 
And thou thyself, dost thou hate him ? 

O man, wherefore art thou envious of the glory which is 
empty ? Or [why art thou] a lover of money, or [a lover] of 
magnificence, wherewith the Enemy bindeth thee in fetters, 
and maketh thee a stranger unto God? What kind of 
apology wilt thou be able to make to the Christ when He 
shall say unto thee, ' Inasmuch as thou hatest thy brother, it 
is I Whom thou hatest ? And as for thee, thou shalt depart 
into the punishment which is for ever, for thou art an enemy 
of thy brother; but thy brother, he shall go into the life 
which is for ever, because he humbled himself unto thee for 
the sake of Jesus.' Let us search out then a remedy for the 
disease before we die. 

O my beloved, let us flee to the feet of the Gospel of the 

Fol. 37 h True Law of God, the Christ, and let us hearken | unto Him 
O*^ saying, ' Condemn not, that ye be not condemned.' ^ Forgive, 
that ye may be forgiven. If thou dost not forgive, they will 
not forgive thee. If thou wilt bind thy brother, prepare thy- 
self for punishment for thy slippings aside, and for thy trans- 
gressions, and for thy fornications which thou didst commit 
1 Matt. V. 44. « Matt. vii. 1. 


secretly, and thy thefts, and thy obscene words, and thy evil 
thoughts, and thine avariciousness, [and] the evil things 
wliieh' thou wilt have to explain before the throne of the 
Christ. The whole of God's creation will be gazing at thee, 
all the angels, and all the hosts of heaven will be standing 
there, with their swords drawn, and they will compel thee to 
make excuses for and to confess thy sins. Thine apparel shall 
be motley, thy mouth shall be shut, thou shalt be terror- 
stricken to such a degree that thou shalt be unable to speak 
or to explain. 

O wretched man, thy many fornications, which were | the Fol. 38 a 
disease (?) of thy soul, and the lusts of the eye, and the evil ®^ 
cogitations which afflict the spirit and cause grief to the soul, 
and the slip in the speech (or, mouth), and the tongue which 
speaketh words of boasting and defileth the whole body, and 
the evil words of scurrility and indecency, and the gossipings 
which are inspired by envy and hatred, and the scoffings, and 
the derisive words about the image of God, and the voluntary 
revilings (or, condemnations) which will deprive thee of the 
good things of Paradise, and the secret passions which it would 
be a disgrace to mention, the evil thought towards the image 
of God, and the anger, and discord, and impudence, and arro- 
gance, and the thoughts of the heart [which sprang] from 
wickedness, and the want of compassion, and ambition — con- 
cerning all these things shall they enquire of thee because 
thou wast at enmity with thy brother, and because thou didst 
not put away [thine enmity] perforce by the love | of God. Fol. 886 

Hast thou never heard that 'love covereth a multitude ^^ 
of sins ' ? ^ And this is what your Father which is in heaven 
doeth for you. If ye do not forgive each other in your hearts, 
your Father which is in heaven will not forgive you your sins. 
Behold ye know, O my beloved, that we have clothed ourselves 
with the good and man-loving Christ. Let us not strip our- 
selves naked of Him for the sake of our evil works ; for we 
1 1 Pet. iv. 8. 


are vowed to God in purity, and we are vowed to the life 
of the monk. Let us do the works thereof which are these : 
fasting and praying without ceasing, and purity of the body 
and purity of the heart. Since we have vowed ourselves to 
God in purity let us not associate ourselves with the fornica- 
tions which take manifold forms, for He saith, ' They com- 

Fol. 39 a mitted | fornication in very many ways.'^ O my brethren, 
o'^ let us not permit ourselves to be found in the works which are 
of the kind which will make us to fall below every [other] 
man. Moreover, we have promised to become disciples of 
Christ ; let us therefore afflict ourselves, for sorrow bringeth 
low impurity. 

And now that the contest is set, let us not allow ourselves to 
be defeated, so that we may not become slaves unto sin. Light- 
givers have been placed in the world for us, let them not be 
offended because of us, let us bear silently, for very many 
shall be saved through our sobriety, O brethren. Let us not 
enter into reckoning with each other, in order that they may 
not enter into reckoning with us in the hour of punishment, 
whether ye are virgins, or whether ye are set apart to do 
special work, or whether ye are anchorites. Assuredly He 
shall say unto us, ^ Bring [it hither], this belongeth to Me, 

Fol. 39&and the increase thereof.' | And He shall chide us, and say 
OH unto us, ' Where is the apparel of the bridal chamber ? Where 
is the light of the lamps ? If thou art indeed My son, where 
is the fear with which thou shouldst regard Me ? If thou 
didst hate Me in the world, then get thee away from Me, for 
I know thee not. If thou hatest thy brother thou art a 
stranger unto My Kingdom. If thou hast a bond on thy 
brother, and thou wilt not release him, then they shall bind 
thy hands behind thee, and thy feet, and shall cast thee 
into the outer darkness, where there shall be weeping and 
gnashing of teeth. If thou rejectest thy brother, then will 
they deliver thee over to the angels who are without mercy, 
1 Ezek. xvi. 29 (?). 


and they shall flog thee with whips of fire for ever. Thou 
didst not shew compassion upon My image, thou didst treat 
Me with contempt, thou didst hold Me in scorn, thou didst 
inflict disgrace upon Me ; therefore I will not shew compas- 
sion upon thee in thy time of danger and necessity. 

^If thou dost not make peace with thy brother in this world, Fol. 40 a 
I will not be with thee in the Day of the Great Judgement. ©^ 
[If] thou despisest the poor man, it is I Whom thou despisest 
therewith. [If] thou rejectest the man of misery, thou art 
the fellow (or, companion) of the man who rejected Me in My 
humility upon the Cross. Did I ever demand from thee any- 
thing during My absence from My home in the world ? Did 
I not bestow upon thee My Body and My Blood, the Good of 
life? Did I not taste the death for thy sake until I re- 
deemed thee? Did I not make thee acquainted with the 
mystery of heaven, and make thee My brother and com- 
panion ? Did I not give unto thee the power to trample 
under thy feet vipers and scorpions, and all the might of the 
Enemy ? Did I not give unto thee manifold medicines of life 
wherewith thou mightest heal thyself ? My powers, and My 
signs, and My miracles, which I bore in the world as the [ 
armour of soldierhood I gave unto thee that thou mightest Fol. 40 b 
gird thyself about therewith, and mightest cast down head- n 
long Goliath, that is to say the Devil. And now what is it 
which thou lackest that maketh thee to become a stranger 
to Me? It is thy carelessness alone that driveth thee into 
the pit of Amente.' 

Now therefore, O my son, these things and those which are 
far more severe shall we hear if we continue to be careless, 
and are not obedient [to the command] to forgive one another. 
Let us be sober. We know the virtues of God which shall 
help us in the day of death, and which shall act as a guide for 
us in the midst of the cruel and terrifying war, and which shall 
raise up [our] soul[s] from the dead. Now first of all there 
have been given unto us faith and the knowledge whereby 

3 B 


we may expel unbelief from within us. Next, there have been 
given unto us wisdom and understanding which enable us to 

Fol. 41 a understand the thoughts of the Devil, | and to flee from him, 
n^ and to hate him. [And] there are preached unto us fasting, 
and prayer, and continence, which shall give peace and tran- 
quillity in the body [which is vexed] by passion. There have 
been given unto us purity and abstinence through which God 
shall dwell in us. And there have been given unto us patient 
endurance and long-suffering, and if we keep carefully all 
these [virtues] we shall inherit the glory of God. There 
have been given unto us love and peace, these mighty warriors 
in the battle, for the Enemy is unable to draw nigh unto the 
place wherein these are. We have been commanded concern- 
ing the joy wherein there is no grief if we fight. And we 
have also been instructed in generosity and in Christ! ikeness. 
There have been given unto us holy prayer and long-suffering, 
which are wont to fill the soul with light. There have been 

Fol. 41 b given unto us innocency of | heart and simplicity, which are 
n£i wont to blot out wickedness. Directions have been written 
down for us in respect of judging no man, and we must over- 
come the falsehood of this evil blemish which is in man ; for 
if we do not judge they will not judge us in the Day of 
Judgement. For the power to suffer patiently, and the 
power to bear violent assaults have been given unto us, in 
order that slothf ulness may not cast us down headlong. And 
our fathers lived their lives to the very end in hunger and in 
thirst, and they suffered tribulations in great numbers until 
they produced purity within themselves. Especially did they 
flee from the drinking of wine, which is full of penalties of 
every kind. The disturbances in our members, and the twitch- 
ings therein, and their jerky and disconnected movements are 
due to overmuch wine ; it is a madness which produceth much 
sin, it splitteth the head, and it maketh the joints of the 
hands and arms helpless. 

For the pleasure which attendeth drinking in excess maketh 


a man of understanding- to become a fool, and it turneth 
the conscience ( into a shameless thing, and it setteth loose Foi. 42 a 
the bridle of the tongue. The greatest joy in all the world ^^ 
is to sorrow in the Holy Spirit ; let us not stray in pleasure. 
For the priest spake, and the prophet gave a warning con- 
cerning wine, 'Wine is insolent, drunkenness is a disgrace; 
whosoever shall devote himself to these shall not be innocent 
of sin/ ^ Wine is good if we drink it in moderation ; if thou 
givest thine eye to the wine-bottles and to the drinking-pots, 
thou shalt go naked, even like a corn-stalk (?). 

Therefore let all those who have prepared themselves to be 
disciples of Jesus keep themselves away from wine and from 
drunkenness. For our fathers knew very well the danger 
which would arise because of wine, and they abstained from 
it, for they were wont to drink it in very small quantities 
when suffering from sickness. Now if only a very little wine 
was allowed to be given to the mighty workman Timothy,* 
whose body was in a very infirm condition, | then what shall Fol. 42 6 
I say in respect of the man who is bubbling over with wicked- ^'^ 
ness, and is in the prime of early manhood, and who hath in 
him impure desires and passion in abundance ? I am afraid 
to say it : Let no man drink wine at all, so that he may not 
hate his own salvation [and] murmur against me. For these 
words will be hard unto many at [this] time. Nevertheless, 
my beloved, it is good to keep oneself [from wine], and 
soberness (?) is beneficial ; for he who keepeth himself sober (?) 
shall sail in safety his ship into the harbour of the salvation, 
which is good and holy, and he shall drink of the good things 
of heaven. 

And again, a greater thing than all these hath been given 
into thine hand, namely, the humility which keepeth watch 
over all the virtues ; humility was this great and holy power 

* Prov. XX. 1 dKSKaarov ohos koI vfipi<mit6v lUOri^ 

iras h\ a<ppoJv toiovtois ffvfivXiitfTCU. 
2 See 1 Tim. v. 23. 


wherein God arrayed Himself when He came into the world. 
It is the wall [round about] the virtues, the treasure-house 
of actions (or, deeds), the armour which delivereth, the healer 
of every grief. And when the apparel of byssus had been 
made, and the vessels of gold for the tabernacle, and all the 

Fol. 43 a things for adornment, | they put on apparel of sackcloth. 
ne [Humility] is one of the least of things in the sight of men, 
but it is chosen and most honourable before God. If we 
acquire it for ourselves we shall [be able to] tread upon all the 
power of the Enemy. For He said, ' On whom shall I look 
except upon him that is humble and long-suffering ? ' ^ Let us 
not relax our attention in the time of hunger, for boasting 
increaseth in a man as well as prudence. When gluttony 
increaseth, fornication reigneth through the drinking of the 
body, [and] pride hath rule, and the novices cease to listen to 
the elders, and the elders cease to trouble in any way about the 
novices, and each one walketh according to the desire of his 
own heart. This is the time wherein we must cry out with 
the prophet, ' Woe unto me, O my soul, for he who striketh 

Fol. 43 6 terror destroy eth upon | the earth. And he who is upright 
^^ among men existeth not according to the Christ, that is 
to say he doth not exist at all, and each one afflicteth his 

Strive ye, O my beloved, for the time hath drawn nigh, 
and the days have diminished. The father no longer giveth 
instruction to his son, and the son hearkeneth not to his 
father. The good Virgins have come to an end. The holy 
fathers are asleep in every place, the mothers are destroyed 
like the widows, we have become like unto orphans. The 
humble are trampled upon, and blows are showered upon 
the heads of the poor. Because of this, within a very little 
we have made God to be wroth. Then let us make lamenta- 
tion, [for] there is none to comfort us. All these things have 

Fol. 44 a come upon us because we have not afflicted ourselves. | Let us 
^ 1 Isa. Ixvi. 21. 2 cf. Mic. vii. 2. 


strive earnestly, O my beloved, so that we may receive the 
crown which is prepared. The throne is spread, the door of 
the kingdom is open, 'to him who overcometh will I give 
the manna which is his/ ^ If we strive earnestly we shall 
conquer our passions, and we shall reign for ever and ever; 
but if they conquer us, we shall weep bitterly. 

Let us fight for ourselves, inasmuch as repentance is suffi- 
cient for us. Let us put on ourselves sorrow, and make 
ourselves new [creatures] in humility. Let us become lovers 
of men, and make ourselves companions of Christ, the Lover 
of mankind. Since we are vowed unto God, [we must lead] 
the life of the monk in love. Virginity doth not [mean] 
virginity of the body only, but the keeping of oneself from 
every sin. For in the Gospel certain virgins were rejected 
because of their careless slothf ulness, whilst those who watched 
bravely went | into the chamber of the bridegroom. May Fol. 44 b 
it happen then that every one [here] may enter into that ^^H 
place for ever! 

And as concerning the love of money by means of which 
fighting is carried on against us. If thou wishest to gain for 
thyself these things (or, possessions) which are transient, and 
can be destroyed by fire,^ by great avariciousness, or by 
trafficking, or by violence, or by evil design, or by excessive 
manual labour, thou art not free to serve God, at least 
certainly not in every way. If thou hast the eager desire 
to collect for thyself gold or bronze, remember that which He 
spake in the Gospel, saying, ' Thou man of no understanding, 
they shall carry away thy soul this very night; [and] the 
things which thou hast prepared unto whom shall they 
belong ? ' 3 Of similar import too are the words, ' He gathereth 
together, [but] he knoweth not for whom he is gathering/ * 

Strive eagerly then, O my beloved, and fight against [this] 

» Rev. ii. 17. 

'This rendering is doubtful. The text juAiooXe Rt oi'jLie 35 
HRWgT is perhaps corrupt. 

« Luke xii. 20. * Ps. xxxix. 6. 


passion. Thou shalt say, ^I will do what Abraham did, 
I will act uprightly in respect of God, the Most High, Who 
Fol. 45 a created the heavens | and the earth — saying. If I have taken 
ne anything of the things which belong unto thee, from a thread 
even unto a shoe-latchet/ The stranger who is humble is 
a great good, and the Lord loveth the proselyte. Concerning, 
moreover, the slothfulness by means of which fighting is 
carried on against us, [and] concerning the right hand 
of need, remember that it is written, 'Thy houses for 
gathering in are accursed, and the things which are in 
them.^ ^ And again concerning the gold and the bronze James 
spake, saying, ' Their rust shall bear witness against them, and 
the rust shall devour your flesh like fire.' ^ And, ' He chose 
a man,^ a righteous man who had no idol, he saw their 
affliction/ * Again, purify thyself from the curse before the 

Fol. 45 & Lord calleth thee, for thou hast set thy hope | upon God, 
^ because it is written ' Let your hearts be purified, [and] 
perfect towards God.' * 

I enquire of thee, O my beloved in the Lord, for if thou 
hast made God to be a helper [unto thee], and if thou art unto 
Him one beloved, and if thou hast set thy heart to walk in 
the commandments of God, then will God Himself bless thee 
so greatly that thy fountain shall become a river unto thee, 
and thy river shall become unto thee a sea. For thou art 
the chariot, and continence shall be the charioteer. The lamp 
of God is kindled above thee, and thou shalt give forth 
the light which belongeth unto the Spirit. Thou shalt control 
thy words in [giving] judgement. God granteth unto thee 
graciously the skill of the saints in contending, so that thou 
mayest not fall headlong before the image (or, phantom) 
in thy city. Thou settest thy foot upon the neck of the 
prince of darkness. Thou seest the general-in-chief of the 

Fol. 46 a forces of the Lord standing at thy right | hand. Thou shalt 

^ 1 Cf. Jer. V. 9. 2 jag. y. 3. » Ps. Ixxviii. 70; 1 Sam. xvi. 11, 12. 

* Exod. iv. 31. 5 Jas. iv. 8. 


drown Pharaoh and his multitude. Thou and thy people pass 
over the sea of salt/ that is to say, this life. Amen. 

And besides these things, I command thee not to relax thy 
hold upon thy heart, for it is the joy of devils to make a man 
to relax his hold upon his heart, and to bring him into the 
net before he is aware of it. Therefore be not thou careless 
in receiving the teaching of the fear of the Lord. Thou 
shalt go forward (or, grow) like the new plants, and thou 
shalt please God like a new (i. e. young) bull which driveth 
away the sheep with [his] horns. Moreover, be thou a 
valiant man, both in deed and in word. Do not turn thy 
face away as do the hypocrites, lest thou join them and 
become converted unto them. Do not destroy (or, waste) 
the first day [of the week] in thy field, for thou must know 
what that must give to God day by day. Seat thyself by 
thyself, like a prudent governor, | and try [thyself] judicially Fol. 46 b 
according to thy reason; and whether thou art away by qf 
thyself on a journey, or whether thou art among a crowd, 
thou shall pass judgement on thyself daily. For it is very 
much better for thee to be one among a crowd of a thousand 
people and to possess a very little humility, than to be a man 
living in the cave of a hyena in pride. It may be remem- 
bered in respect of Lot, that he lived in the midst of Sodom, 
and still was a believer and a good man. But we also hear 
in respect of Cain, with whom upon the earth there were 
only three other people, that he became a sinner. 

Now therefore, behold, the contest is prepared for thee. 
Examine thou carefully those who come upon thee daily, for 
we must hide ourselves even as those who wage war against us 
hide themselves. For the devils are not wont to come against 
thee on the right hand only, but they appear also on the left 
hand to every man. For in very truth, in my own case, they 
fought against me on the right-hand side, and they brought 

1 Arab. 



unto me the Devil, being bound in the form of a wild ass,^ 
but the Lord helped me. I did not believe them, neither did 
Fol. 47 a I relax the vigilance of my heart | against them. And the 
^'^ works of the Devil on the right hand hurt me many times, 
and he went so far as to dare to tempt the Lord, but He 
destroyed him with all his works. 

Now, therefore, O my son, array thyself in humility, and 
make the Christ to be unto thee a counsellor, and His Good 
Father [also] ; make thyself a companion and a divine man, 
in whose heart is the Law of God. Make thyself to be like 
unto the poor man who carried His Cross, who became a 
companion of weeping. Make thyself to become poor, [put] 
a napkin on thy head, and let thy place of abode be unto 
thee a tomb, until God shall raise thee up and give unto thee 
the crown of triumph. 

If it happeneth on a time that thou art utterly cast down 
about a brother, who hath caused thee suffering by [his] 
words ; or if thy heart hath been wounded by a brother, and 
Fol. 47 6 thou sayest, 'he | is not worth this ' ; or if the Enemy 
^'^ worketh in thee against a certain man [and thou sayest], 
' he is not worthy of these honours,^ lay thou hold upon thy 
speech. Or call to mind that it is the Devil of war who 
maketh himself great in thy understanding. [If] thou con- 
tendest with thy brother, thou knowest that there is no balm 
in Gilead, and that there is no physician in thy neighbourhood. 
Now [therefore] devote thyself to silent contemplation, and 
to making thyself conscious of God. Weep thou tears in the 
presence of thyself and Christ, and the Spirit of Jesus shall 
speak with thee in thine understanding, it shall give thee 
birth in the circle of the commandment, and make thee to 
strive by thyself; thou resemblest a wild animal inasmuch 
as the venom is in thee. 

Remember how that thou thyself hast benefited on several 

^ The Devil also appeared to Abba Nathaniel (died a. d. 376) in the form 
of an ass. See Paradise of the Fathers (ed. Budge), i. 112. 


occasions. Dost thou not hear the Christ saying, 'Forgive 
thy brother seventy times seven ' ? ^ Dost thou thyself not 
weep often when thou makest supplication, saying, ' Forgive 
me I the multitude of my sins ' ? And yet thou layest hold Fol. 48 a 
of a little thing against thy brother I And straightway the ^^ 
Spirit of God shall bring before thee the Judgement, and 
the fear of the punishments. And thou must remember 
the saints, and how they were held worthy to be treated 
with contempt. And thou must remember the Christ, and 
how they despised Him, and treated Him with contempt, 
and how they crucified Him for thy sake. And straightway 
thy heart shall become full of compassion and fear, and thou 
shalt cast thyself down on thy face weeping, and thou shalt 
say, ^Forgive Thou me, O my Lord, for I have inflicted suffering 
on Thine image.' And straightway thou shalt rise up, and 
thou shalt be [feeling] the consolation of repentance, thou 
shalt flee to the feet of thy brother, thy heart shall be as 
water, thy face shall be joyful, thy mouth shall be filled with 
gladness, peace shall be enveloping thee, and thou shalt make 
supplication to thy brother, saying, 'Forgive me, O my brother, 
for I have made thee to suffer pain.' | Thy weeping shall be Fol. 48 b 
abundant, but great joy shall be unto thee through [thy] qc 
tears. And peace shall boast itself in your midst, and the 
Spirit of God Himself shall rejoice and shall cry out, saying, 
' Blessed are the peacemakers, for it is they who shall be 
called the sons of God.' * When the Enemy heareth the 
sound of the voice [of thy weeping] he becometh ashamed. 
[Take care] that God is glorified, so that a great blessing 
may be unto thee. 

Now therefore, O my brother, let us fight boldly. Thou 
knowest that contention existeth in every place. The 
churches are filled with men who love fighting and with 
men of wrath. The Congregations and the bodies of monks 
love to arrogate to themselves greatness, pride hath made 
1 Matt, xviii. 22. « Matt. v. 9. 

3 C 


itself to be king (or, to rule). No man sheweth bravery on 
behalf of his neighbour, but every man inflicteth persecution 
on his neighbour. We have fallen into the midst of 
sufferings. There is neither prophet nor Gnostic. No 
Fol. 49 a man chideth another | in respect of any matter, because 

^\ hardness of heart hath increased. He who hath under- 
standing shall speak out, for the time is evil. Every man 
maketh himself to be his own king, and they devote their 
minds to the contemplation of the things which are unseemly. 
Now therefore, O my brother, make peace with thy brother, 
and thou shalt pray for me ; I am unable to do anything in 
the matter, but I humble myself because of my wish. And 
do thou be sober in ever3rthing. Suffer, and perform the 
work of the evangelist, bear temptations patiently, fight out 
to the very end the fight which the life of the monk 
entaileth, humble thyself, make thyself to be long-suffering, 
let thy heart dread [certain] things [or, words], which thou 
must hear, and take good heed to guard thy virginity. And 
thou shalt commit thyseK unto him with whom thou com- 
parest thyself, and unto these strange voices concerning me. 
Set not thyself outside the writings of the saints, but make 
thyself strong in the belief in the Christ Jesus our Lord, 
Pol. 49 & through Whom and to Whom be glory, | and to His Good 

qH Father, and to the Holy Spirit, for ever and ever. Amen. 
Bless us! 


A.i5jveoM 48, 57,72, 90, 95, 96, 

153, 154,164,169,171,175- 
^^5is.eoc 4, 19, 20, 28, 43, 45, 

48, 52, 62, 72, 74, loi, 102, 

^x^^K^o^c 62, 135, 139, 141, 

145, 165, 178. 
ewC«di.nH 90,113, 114, 116 (bis), 

117, 120 (bis), 121, 125, 126, 

131 (bis), 139, 143, 144, 154, 

163, 165, 167, 170. 
^.l^i^nHTOC 120. 
i^l^C'eXlRH 22, 24. 
iwl?C^€\lOM 113. 

jwf^r^e^oc 3, 5, 7, 10, II, 15, 

16,17,18, 20, 21 (bis), 22, 23, 
24, 26 (bis), 29, 30, 34, 35, 
36 (bis), 37, 57, 61, 62, 63, 
95, 97, 117, 128, 133, 140, 
143,153,157, 161, 164, 166. 

iwl?l?10ll 7. 

Jvl^eilHTOC 20. 

*».C5I«w 137. 

iwi5ion 126. 

ik.i5ioc I, 48, loi, 104, 128. 

i^l7I(0K 176. 
&>l?Rp^.T10p 46. 
dw^XlH 168. 

A.C'piOW 136, 151. 
i^c^pioc 55. 

».I?(OK 134, 150, 165, 172, 175. 

«.i5(oiii'^€, i^.^ioni'^e 147,1 50, 


d^':^dULt.dwC 22. 

di.'^IKlOC 96. 
iwCTOC 29, 36. 
JwHp 2, 56, 136. 

dwedwHd^cidw 100, 102, 104. 
jwe&.nd».TOc 20. 
i^eeTei 151. 

dwiniriJUtdw 108. 

^winenoc 128, 129. 
&.ipeoc 104. 

ewICOHTHpiOM 102. 

^.iTei, iwiT€i, iwiTei, 43, 44, 

87, 90,94,116,129, 130 (bis), 

J^ITHJUdw, iwlTKllA. 87, 88 

(bis), 90. 
iwi^xiiw 87. 

iwITOC 102. 

\C0CI2S. 16, 26, 159. 

^^I^JUl^w\(A>TOC 152. 
diiiott, bSiixin. 17, 19, 21, 23, 

loi, 155. 


di^iionion 103. 
^K2we&.pcid^ 148. 
A.Rawei.pTOc 106. 
dwKJvipeoc 154. 

diKOpd^IOC 90. 
2wKpi£!€Id^ 79. 

jvTVi^iiCTpow 68. 

^».\HeeIllon 13. 

^w\He(oc 27, 87, 89, 96, 99, 
105, 119 (bis), 132, 143, 172. 

A^X^Js. 4,5, 9, 17, 30, 34, 38, 
42 (bis), 44, 51, 54, 58, 60, 
68, 71, 72 (bis), 73, 75, 77 
(bis), 79, 81, 82, 84, 85, 87, 
88, 91,92,93, 94,96,97^98, 
105, no (bis), 111,113, ii5» 
118 (bis), 119 (bis), 121, 122, 
124,125,129, 133,134 (ter), 
135, 138, 140, 144, 147, 150 
(bis), 151 (bis), 152, 153, 154 
(ter), 155, i59(bis), 162, 170, 
173, 174, 175 (bis). 

i^wWot^TrXoc 158. 

i».XTreidw 90. 

dk.\(!^di 20. 

dju€\ei,e)jui€\ei 45,54, 147, 
148,155, 157,158,167,172. 
AJueTVeiiw 157 (bis). 
iJue^Hc 154. 
a^AJteWiw 8, 156. 


i^^it^.i^Riw'^e 69, 77, 120, 164. 
109, 116, 133. 

d^ndwI^KH 81, 116, 117 (bis), 
130, 151, 155, 160,165,166. 

iwn&.ic»n(oei 126. 
d^HdweetAdw 171. 
2witdw\djut£tdwtie 82. 

iwiti^n^Trcic 51, 57, 103, 116 

ewK^wCTiWCIC 42, 44, 46, 48, 53, 


&>WiiCTpef5€ 52. 

iwitiiCTpet^ei 123. 
^.n&.To\Hc 90. 
&.W2>w3(;^iopei, i^ttiwj^aipei 

57, 80, 81,101,109, 1 10 (bis), 
124, 130, 131, 149, 172. 
iwit«w;)(;^(opiTHc, i.tiiw;)(^io- 

piTHC 75,77,101, 105, 165. 

annexe 111,159. __ 
dwKepionoc (in Aii\Ti^n«.tt- 

epionoc) 95. 
d^nojuLid^, diitouLidw 55, 72, 

144, 159, 161. 

dwttOJULOC 102, 144. 

awiioxH 149. 
&.nTiReiJuieKoc 48. 
iwngiwXi^cRe no. 
a.jioc 132. 
awopi^TOc 63. 
iin&.tiTi^ 77, 91, 111,113. 

^"^PX« 139, 141. 
^w^^wT^s. 151. 

iwnei^H 148. 
jvnicToc 17, 42, 44, 84, 85. 
b^no 126, 176. 
dwno£i^.\e 159.'XJHJLx.ei 33. 

d^nOC^HJULIdi 166. 

ik^noeiTRH 99, 154, 171. 
awnoK&>eicTiw 160. 
^.noRpHcic 77, 116. 
^.noRpicic 77, 78, 109. 

iwTloXiiTe 141, 144, 155. 

i^noXawTcic, jwnoXawTrcic 

138, 160. 


iwnoAoi?iiw, «wno\oiFi«i loo. 
i^noXoc^i'^e 164. 
ik.no7VT 40. 
i».noju.€po7rc 136. 
d^nopei 100, 1 01. 

i^nOCToXlROC 119. 

i^nocToXoc 10, 13, 16, 17, 

21, 27 (bis), 28, 30, 31, 32 
(bis), 33 (bis), 34, 36, 37, 39, 
40 (ter), 41, 42, 43, 44 (bis), 
45>46,5i>55, 58, 59, 60, 73, 
121,122 (ter), 135 (bis), 137, 
138, 139, 140, 157. 
iwnOT&.R^ROC 165. 

A^noTiwCce 154. 

iwpA. 2, 71,81,91,92,93. 

^peTH 19, 96, 100, 102, III, 

129 (bis), 147, 149, 167, 169. 

«i.piex&oc 2, 147. 

iwpiCTOM 87, 90, 134, 150. 
ivpX^^^€\oc 5, 14, 19, 24, 
29,30,36, 39, 63, 136,139. 

*^PX^*^^' iwp5(^i^ioit 129, 

«iP5(;^^i&.ROitoc 126. 
3wpX€i, ewpxei 51, 60, 133, 

135, 169- 
*^PX^*^P^^^ 93. 
*^PX^*^^*^* 94. 
i^px^ic^e 78. 
i^pX^nicRonoc 128. 
A^pX^ce^.1 106. 
^PX" ^> 20, 21, 26, 60, 61, 

68, 75» 78, 91, 97>ioo, 116, 

a^pX^^^^'^^onoc 92, 104, 
105, 106, 108, 120. 

i^PXKAt^W^kpiTHC 146. 

A^PXHAl^^K'TpiTHC 175. 

A.pXHripec£»TrrHpoc 176. 
«iPX«c'''pjs.^i?oc 139, 172. 
&.pX"g.^^'rpoc 102. 
i^pX^'^J^^Honoc 126. 
^.pX^^nicRonoc 82. 
*^PX* ^P ^'^^ 1 00, 1 04 (bis), 122. 
d^PX^lipO^H'THC 25. 
iiPX'3*€pO<^'''WH 92. 

iipX<*>w 57, 60, 65, 80, 89, 90, 

91, loi (bis), 150, 171. 
dwcefiHc 102, 136, 150. 
dwcefiid^ 102. 
diCeettHc 82. 

&.CRHTHC 77, 96, 160. 

iwcn^.'^e 17, 25, 26, 31, 33, 41, 

74, 77, 106, 132. 
dwcndwCAJLOc 81, 93. 
^wC(i^^.X^.'^e 120. 
^iC^^^\I';^e 9. 
^ex'JTAJiociritH 161. 

^.Tiw^IA. 168. 

\.ip\n 104. 

iwT^i.ll€ 45, 70, 94, 133. 

^.?]^e*wpToc 20. 

JkX^IC 89, 96. 

£tdwejj.oc 1 01, 102. 
fci^.TiTi'^e 29, 141, 142. 
fe^.n^'i^e 132, 139. 

£td^nTICA5Ldw 5, 41. 

fiA.n'^cjut^. 132. 
£iA.nTicTHc 128, 175. 

£l&.n'«^CTHC 128, 129, 130,133, 

137, 138, 139, 140, 141, 143, 

£td^pJ&&.poc 94. 
fid^pei 96. 
&diC2im'^€ 82, 116 (bis), 117. 


fciwClXlOC 105. 
fejvTOC 86. 
£lHlAdw 112, 158, 164. 
M6\lOeTRH 137. 

fci£i7Voc 126. 

feioit 126. 

£rtoc, Moc 27, 75, 119, 123, 

144,147,168, 172,175. 
fe\^.nTei 109. 
£toHeei 85, loi, 109,114, 116, 

117, 120, 149, 167. 

&OHe€Idw 147, 149. 

j&oHeid^ 103, 162. 
fcoHeoc 14, 24, 151, 171. 
£ioT*.nH 69. 

£lOTKOC(?) 103. 

i?iJLi.OC III (bis), 112,118, 119. 
l?*.p 3, 4 (bis), 5,11, 13,17,18, 

34, 38, 42, 52 (bis), 54 (bis), 
56,57,65,68, 70,72,73,77, 
78, 79 (bis), 80,86,89,91,93, 

95, 96, 97, 98, 99, 100, loi, 
102, 103 (bis), 104, 105, 107, 
III (bis), 112 (bis), 116 (ter), 

118, 119, 120, 121, 123, 124, 
129 (bis), 131 (bis), 133 (ter), 
134, 135, 140, 144, 146, 147, 
148, 149, 150 (bis), 151 (bis), 
152, 153, ^5^> 158, 159, 160 
(bis), 162, 163, 165 (bis), 167, 
168 (bis), 169, 170, 171, 172. 

c^ene*^ 76, 9o,ioi(bis), 102,103. 

I^eitHROC 1 01. 

c^enHcic 83, 84. 
^^enoiVe 170. 
t?ettoiTO 73, 115. 
c^enoc 54, 141, 156. 

^^WCOCIC 104. 

c»nioc'«^ROC 100, 174. 

^^ItlOfi^OC 98, 99. 
l^piwAlAJia^TeTC 102. 
l^piwt^H 82, 89, lOI, 102, III, 
112, 122,126, 133, 150, 156, 


c^TTiuin^.'^e 90. 

<:^dk.ijjiomon 57, 159, 172 
<XdilAJL(On 69, 114. 

'XdwiAft.comoti 102, 113 (bis), 

114 (bis), 115. 

•^^ I, 3, 4, 5> 9»ii>i2, 18, 21, 
53,54,55,57, 59,60,61,62, 
63, 64, 66, 67, 69, 72, 76, 77, 
78,79,80,81,82, 83,84,85 
(ter), 86,87,88 (bis), 89, 91,92 
(bis),93, 94,95, 96,97,98,99, 
101,106, 107, 108, 109,110, 
III (bis), 112, 113, II 4 (bis), 

115 (bis), 116, 117, 118 (bis), 
119 (bis), 120, 121, 122, 124, 
1 2 5(ter), 128,12 9(bis), 1 3o(bis), 
131, 132 (bis), 133 (bis), 135, 
136 (bis), 137 (bis), 138 (bis), 
141, 142,143, 144, 147,148, 
149, 151, 152,155,156, 162, 
163, 164, 165, 167,169,170, 
171,172,174,175; €« go- 
con "xe 60, 65, 66, 1 16, 1 70. 

•xecno'^H 126. 
'ii.ecno'iLHc 68. 
•xeiTTGpoc 126. 
«XH (€n€I "XH) 60, 61, 68, 72, 
76 (bis), 82, 87,106,118,129, 

134, 152. 



•^HAAIOTpi^OC 48. 

•^I^i 156. 

•a^^ii^feoXoc, -^li^o^oc 6, 

30, 57, 62, 64, 67, 72, 112, 
115, 148,153,155, 156, 158 
(bis), 159 (bis), 161, 167 (bis), 
172, 173 (bis), 175. 

•xs&.&ot\oc 1 01, 109, 127. 

•xii^eecic 175. 

•^I^^eTKH 88. 

•^idwHonei, *xi&.Ron€i 55, 

<xidwHonidw 51. 
'^i2wKonoc 126, 176. 

<^IdwKpiCIC 76. 

'^i^.Kcoitei 79. 
<aki&.H(onidw 103 (bis). 
fxi&.n€pdw 140, 141, 143. 

<^Id^CTHJA&. 150. 
•^IHl^HJUliw, 'XIH^HAftd^ 109, 

<2kIK2^IOtI 78, 96. 
'2l.IK2wIOe\ •^IKdilOC 19, 24, 

'XIK&.IOC I 25, 26 (bis), 53, 72, 
<XiKd^iOC I 79, 80, 86, 88, 89, 
f^IRiwlOcj 100,101,102,103, 

109, 124, 140, 144, 171. 
'xiRA.ioc'iriiH, •x^R^^loc'^^nH 

67, 68, 91, 95, 100, loi, 102 

(bis), 103, 104, 144. 
<2i.IKd^I(0JULdw 96. 
*^IKdwI(OC 109. 

•aLiJUiiOTrpi^oc 68. 

•XIOIRH 137. 

•^kiopeoT 123. 

*X10C11H 141. 

•xinMon 90. 

•^WICT^.'^ 42. 
•a^lCORTHC 135, 

•'^e 152, 161, 172. 
•xoHiJUiw'^e 99, 120. 
*xonA.Tioif 36. 
'xp2s.K(on 7, 8, 122 (bis), 148. 
•^pojuoc 33, 37, 159. 

'a.TKi^'i.OC 84. 

'XTn^Juiic 5, II, 14, 15, 19, 

22, 30, 57. 

•i^TK^.TOC 4, 167. 

•^wpeA. 24, 35, 51, 53, 100, 

'^wpe^.c^Ron 137, 138, 139, 

'^lopi'^e 175. 
':bk(opoii 26,48, 141. 

£'^(OXldiC 98. 

€C?R&.R€I, ec^RiwRei 150. 
ei^RpiwTIiw 52. 

ec»Rp^.^A. 147, 167, 171. 
e^'ROiAii^.'^e 129. 

€l5RU>lJlIOn 96, 119, 121, 

ec^pa^?^! 176. 

€l?Ci> 126. 

€eoc 88. 

€1 (€1 JUtH Te, €1 AtK T€I, CI 

A«lTi)9,37, 76,117, 121, 

124, 125. 
ei'xioXon 104, 171. 
ei-xoi^oc 171. 

£IR0n01A0C 21. 

€iRa>n, eiRioti 161, 163, 

eipHRH, eipHRH 6, 10, 13, 

16, 18,19, 20, 21,23, 24,25, 

26, 30 (bis), 31, 37, 40 (bis), 
4i,44(bis),46, 51,54,59, 75, 
85, 90, loi, 112, 126, 128, 


146, 148, 152, 166 (bis), 167, 

174, 175. 
esc 84, 99, 109, 113, 117 (bis), 

121, 124, 125 (bis), 157, 158, 

eiTJw 136, 138. 
eiTe 76, 96, 139, 140, 172. 

eiTHJUI^w 117. 

€RR\HCIiw, €IiR\HCIiw 40, 

^ I39>i74. _ 

RR^HCiaw, RR\hC12w 93, 

€RCTiwCIC 123. 

e\*^5^escTon 96. 
eXjv^escTOC 93, 96. 
e\iw;)(^SCTOK 115, 119, 169. 
eTViw^scTOc 126, 127, 176. 
eXeosno 126. 
e\eTreep&. 118. 
eXeireepoc 119. 
eXeTeepoTT 6, 24, 75, 156. 
e^eTTTepiiw 18. 
€tt (eit £Ocoii *^€) 60, 65, 66, 

116, 170 (bis). 
CH'^TAli*. 100, 139. 

ewepi^e 150. 
enepi^ei 31, 173. 
eiiR^.Rei 150. 
€ttRioxt.ion 96. 
eitpirei 88. 
enTfUJi^. 139. 

€KTO\h 22, 52,54,69,96,157, 

_ 173- 

wtoXh 62, 76, 78, 80, 83, 1 01, 

104, 157. 
emj^epon 52. 
€n(o;)(^Xei 136, 148. 
€^iwi?es 126. 

e^opi'^e 62. 

e^oTci^. 19,46, 57, 148, 166. 

e^TrXoTT 1 1 6. 

^"*^PX*^ 31. 

enes (enei *^h) 60,61, 68, 69, 

72, 76 (bis), 82, 87, 106, 118, 
129, 134, 152. 

eneseTTAiei 78, 86, 90. 
eneieTTJU-i^. 72. 
enesRa^Xei 86, 88. 
eneiTHAJiA. 85. 
enepi*. 53. 

€n€T^€T&.I 126. 

enifioirXeire 52. 

eni£ioTr\H 8, 52. 

enieTjuiei 128, 170. 

en leTAjii iw, enieTAiii^, eni- 
eTAii*^ 153, 160, 164. 

eniR*.\ei 43, 54. 

enscRonH 92, 93, 125. 

enscRonoc 16, 28, 32, 40, 46, 
75, 77, 79, 82, 84, 86, 88, 92, 
100, loi, 102, 105, 106, 112, 
113, 116 (bis), 117, 119, 120, 
126,129; AAUTenicRonoc 

enicTO^H 76, 94 (bis), 102, 

enscTo\ooTre 102. 
eniTponoc 10. 
enoTrpdwtiiott, enoTrp2)^moti 
^ 22, 36, 103, 104, 139. 

pi?A.THC 154, 168. 

epejuioc 133. 

epHXJioc 6, 9, 97, 128, 134, 
136, 150. 

epAlHRIS^ 12. 

£^.^^^-^£ 79, 136. 
ecTr;)^;^!^. 108. 



€T€I *^e 89. 


eTOTC 126. 

89, 132, 133- 

43. 76, 79, 84, 85, 98, 100, 
loi, 113, 128,137,152,164, 
170 (bis). 
eT*.^»l5€\lCTHC 51, 53, 58, 
113, 132, 135- 

eTA^pecTon 126. 

€Tf?enHc loi. 

eTRdiipi^. 80, 106. 

eTr\or«i&. 94. 

€Tnop€i 96. 

evnopiA. 138. 

eTTt^p^vite 39, 52, 75, 81, 90, 

104, 122. 
€Tr^p&.ci&. 103. 
eT^i^pocTnH 18. 

CTC^TTHC 100. 
€ir^«wpiCT€I 115. 

e-s^i^picTi^. 83. 

€^ OCO« 163. 

"I^TTHAli^ 134. 
•^OJH 2 2. 

•^(Aion 55. 

H 146, 150, 152, 153, 158, 159, 

edw\diCC2w 56, 64, 88, 102. 
0^wW^^c^w 85, 89, 92, 94, 171, 

e€o\oTOc 54, 55, 57, 105. 
eeoti^opoc 129. 
eepa^neTre 102. 
eepa^ncTTHc 169. 

eeiopei, e€(op€i, eeiopei 

14,89, 90, 91, 100, 103, 104 

(bis), 142, 161, 164. 
eecopiHOc 89, loi. 
eHpioti, eHpiott 71, loi, 

109 (bis), 1 10 (bis), 150, 158, 

159, 173- 
e\i\yic 99, 150, 159. 

eo^^p^wRlon 142. 

eponoc 17, 19, 29, 31, 36, 37, 

60,63, 91,92, 93,105, 170. 

OTpiOll 136. 

exploit (OTPpiwRCOtl ?) 1 01. 

eTCA.Tpoc 47, 169. 

eTCIA. 31, 46, 100, 103, 146, 

157, 163. 

eTTCIdiCTHpiOtt 114, 115,126. 
IHOH 121. 

iKion, iKCOtt 21, 155. 

in'^[lKTIOW] 176. 

ipHttH (^pHIIH) I, 18, 32, 40, 

41, 58, 63, 91, loi, 143, 162 
(bis), 174. 
liOTiw 129. 

R^w-^co^irXiiKioii 96. 
R^.e^.pi'^e 114, 115. 
K&.ec'xpdw 160. 

R&.eHC«€I 90. 
R^.eH^5HClC 146. 

R&.eicT«. 26, 40, 153, 165. 

Rd^eoXlRH 120. 

Rd^eoXiRon 76. 

R^I 17,79, 112, 129, 134, 171, 

R&.I nep 108. 

R2wipOC I, 82, 86, 94. 
RdwRldw 144, 159, 167, 1 68. 

3 D 


RXROTpi^OC 2. 
KdwXedwIipdk. lOI. 

RdwXei 25. 

R^.\0C 123. 

Rd.\ioc 9, 31, 44, 52, 55 (bis), 
87, 97, 117, 123 (bis), 137. 

Ris.1177, 92, 116,143, 144, 151, 

162, 165 (ter). 
RditKOn 80, 94. 

Rdwnttoc 31. 

Rjs.pnoc 13, 15, 21, 23, 36, 60, 
61, 64, 65, 66, 70, 90, 103, 
113, 141, 168. 

R&.T&. 30, 36, 55, 62, 63, 69, 72, 

75, 76 (bis), 78, 79, 80, 82, 
86, 87, 88, 89, 90, 93, 94, 95, 
96, 98, 104, 106 (bis), 109, 
no. III, 112,113,114,115, 
116, 119 (bis), 121, 122 (bis), 
123, 124, 126, 127, 128 (bis), 
133, 136, 138, 139 (bis), 140, 
141, 142, 143 (bis), 144, 146, 
150, 169, 170, 174. 
R*.TJw£i*».\e 96. 

RA.T«>il0XH 55. 
R«wT&.RIOn 136. 
RdiTA.R\TrCA«.OC 134. 
RdwT&>\jv\l»>>, RSwTA^TViwXl^i. 

8, 164. 
R«iT*»>X(OOT 142. 
RiS.TA.RTiw 148. 
RA.Tev^IOTr 84. 

R&.TA.neT&.cju.A. 36, 70, 71. 

RSwTi^.p'C^ei 1 01, 104. 
RJkTiwCTJvCIC 90, 10 1. 
RA.TA.?5pORlTHC 1 74. 
RiwTe^e 92. 

Rjs.Topeu>A«.iw 75, 105, 128. 
Rdwirjjidw 136. 

RiwTCOR 98. 
Re\A.p5(^HC 90, 103. 
ReX€T€2I, III, 118,138,141, 

RettO'xo^iii, Rewo'i.o^W 

148, 155. 
Rec^diAdiiotf 20. 

RH^OTpi^OC 10. 
Rl£!l0\0C 91. 
RljfeoiTOC 12, 13. 
RlC^piOIt 142. 
RlOd^pdw 103. 
RIR3WC 138. 

RIRdiJUKOULOil 102, 141. 
RIR-^TrnOC 163. 
R^dw'^k.OC 39, 64, 142. 
R^diCJUtdw 140. 
R^HpiROC 93, 105, 106 (bis), 

108 (bis), 1 16 (bis). 
R^HpOROXAei, R^Hpono- 

Aiei 7, 48, 103, 109, 142, 

143, 144, 153, 154. 

AlIA. 7, 104, 127, 141, 

R?VHponOJAOC 44, 51. 

R^HpOC 41, 42, 82, 91, 93. 

ROitto>nei 52, 115. 

ROIRIORIA. 52, lOI, 127. 

ROincaniToc ii6. 

RORROC 156. 
R0A2>.'5€ 52, 73. 
ROXiwCIC 52, 95, 140, 160, 164, 
165, 174. 

roWhrhk (sic) 2, line 4. 

ROJUti^piTHC 29. 
ROtlldw 69. 

Ronpidw 157. 



KOCtJl€I 22, 96 (bis). 
ROCltOC I, 5, 12, 13, 16, 17, 

18,20,21,22, 30, 33»34, 37, 
77, 84, 102 (bis), 123, 132, 
137, 139, 140, 159, 161 (bis), 
162, 165, 166 (ter), 169,175. 

KOCAXa>KpdwT(Op 103. 

Rp&.TI?H 116. 

npFUAdw 115. 

RpHCIC 160, 174. 
Kpi^AJtdw 105. 
KpiAA^. 118. 

Rpme, Rp'me 96, 109, 149, 

167 (bis), 172. 
RpiCIC 95. 
RpiTHC 99. 
RC = RTrpiOC 126. 
RTHCIC 104. 

RTrfeepniTHc 90. 

RTpidwRH 10, 51. 
RTpH?tAl&. 106. 
RTPpi'^e 90. 
RVpi^ 89. 

RU)\ei 118. 
rioXt 37, 118,159. 

RlOAAd^piOtf 27. 

RWKiw'^e 69. 

RCOtfldw 69. 

\djundic 23, 90, 129, 1 66. 
\^^JJl^eT€ i, 5, 18. 
\2JULnpott 14, 91. 
TViwoc 47, 87, 90, 94, 96, 97, 

105, 160, 172. 
Ae^iToit 125. 

\ei5e(oti 65, 66. 

\€^IC 128. 

\hcthc 2. 

\lCTHC 135. 

XOC^IROW, \0C5lR0tl 55, 163. 

XoK^ictJioc 151, 168, 172, 173 

\oc50c 30, 54, 89, 90, 105, 125 
(bis), 156, 158, 163, 164. 

\oi»x** 32, 42, 44. 
\oi?(OK5p^.?:5oc 105. 

\OLtJlOC 2, 9. 

XoinoK, Xoinow 58, 78, 92 

(bis), 116, 131 (bis), 132, 133, 

136 (ter), 139, 152. 
XoTTHp 114. 
\irULFlll 169. 

Xtaihh 36. 

\Trnei 41, 42, 52, 96, 155, 156. 

Xtthh 42, 62, 81, 82, 87, 88, 
96, 104, 107, 122, 124, 148, 
150, 155, 158, 164 (bis), 167, 
168, 169. 

\ircTHc 152, 157. 

XTTO'ypi?!^. 73, 92. 
^TTOTpi^OC 139. 

\T5(^ni«^ 143. 

Ali^OHTHC IT, 13, 16, 31, 32, 

33 (bis), 37, 4i, 46, 85, 106, 
130 (ter), 131, 132, 165, 168. 

JUA.Ri^pi'^e 100. 

AAd.R&.piOC 30, 33, 40, 41, 51, 

54, 58, 79, 87, 89, 100, 102, 
104, no, 112, 114, 115, ii9» 
121, 126, 175. 

lJl&.\lCT«w, Al^wWcT^w 115, 
134, 150, 168. 

uidLWoit 84, 156. 


iUd^nid. 56, 57. 
Aiivnni. 35. 

JU».piC»i.piTHC 13, 14, 15, 19, 

22, 36, 37. 
JAd^pTTpOC 129, 144, 175. 
A*&.pTTpiOtl 126, 176. 

jua^c^i?^ 12 2, 150, 160, 166. 
juiiiC'<^'5([^e 141. 

Aie'CF^.CTp^.THX^.Tiw 126. 

jmeTVHT^. 78, 102, no, 150. 
AJie\ioi7pi^<i!^oc 78. 
AAe\oc 32, 33, 120, 147, 159, 

163, 168. 

Al€A&&pd«.n01t 48. 

Aien 77, 80, 83, 88, 100, 131, 

Tt34, 136, 138, 169. 
AienH(?) 126. 
AAepic 54, 156. 
Aiepoc 77, 84, 92 (bis), 109, 

136, 150. 

JUieTA.IIOI, AAeT^wWOl 94, 133, 

144, 158. 

-UieTi^nOIiw, AA€T&.KOIik 94, 

102, 113, 124, 135, 174. 
JULH. 81 ; €1 JUH TI, ei JLXH 
TCI 9, 37, 76, 117, 121, 124, 
125 ; xjuf i^enoiTO 73, 115. 

JLlHK€Te 116. 

AAHnOTC 83, 107, 149, 150, 

159, 161, 172. 

AlHniOC 109, 150. 
JUlHTpiTHC 142. 

juiHTpono\ic 160. 
juioii^.p;)(^i(on 1 01. 

AlOKiwCTHpiOn 126, 127,136, 


A1.0nOC«€ttHC 120, 154, 163. 
AiOKOlt 75, 94, 151, 172. 
Aionoxoc 75, 79, 82, 86, 88, 

105, 117, 125,126,165,170, 

174, 175- 

AtOT 126. 
AA0TCT&.5(^awT(0lt 1 41. 

A«.o;X;^\oc 9. 
jjnrne 176. 


17,27,30,52, 59,60,66,70, 

81, 82, 89, 90, 100, lOI, 102, 

104, 116, 153, 157,166. 

XAWIt&.5(^0C 89. 

KHCT€T€ 98, 131 (bis). 
HHC^JW 94, 125, 147,149, 151, 

154, 165, 167. 
nmi^e. 148, 153, 154, 158,159- 
tioepoc 89. 

tlOHJULdw 102, 129, 132. 
KOI 122, 174. 

tfojjioeecidw 119. 
KOAioeeTHc 88, 89, 98,105. 


noAioc 55, 105, 1 1 1, 1 18, 154, 

156, i57» 164, 173. 
noTc 100, 153. 
HtoTVji, see €I1To\h. 

KTJUt^IOC 4, 19, 21. 
tl(0€pOC 100. 

^eitiROC 103. 



oiRonojuiidi 57, 79. 
osROTxieiiH 55, 100, loi, 

102, 121, 129, 135, 156. 
OipHtlH, OipHKH {sic) 162. 


OipHKIROn («V) 163. 

on 3, 12, 13, 16, 17 (bis), 20, 

87,88,91,94,95,96,97, 98 

(bis), 100, 1 01, 109 (bis), I II, 
117 (bis), 120, 121, 127, 132, 
135,136,139, 144 (bis), 147, 
150, 156, 157, 158,161,162, 
165, 167, 169, 171, 172 (bis), 

onioc 126. 
opi5&.noit 97, 98, 99. 
opra 8, 24, 57, 65, 83, 94, 

107, 179. 
op'xinon 138. 
opec^o^oc 82, 89, 105. 
opeoti 125. 

opc^d^noc 90, 100, 123, 179. 
ocoit (et^ ocoti 163). 

^^ 17,94, 172- 

OT AAonon 75. 

OTJ^e 1,4, 9, 21, 39, 48, 51, 
73, 77, 88, 95, 97, 99, no, 
122, 124, 140, 142, 143, 151, 
152, 159, 173. 

OTTIt 81, 108. 

niwooc 153, 154, 164, 167, 

168, 170, 171. 
n2^e(oc 153. 
n^.i-xeve 94. 
niwic 126. 
n&.\dii&. 88. 

n&.\m 68, 70, 98, 138, 158. 
ndw\in OK 3. 
n«witoTptc»i«w 173. 

ndittTOKpd^T(Op 12, 24, 25. 
niwHTlORp^wTlOp 107. 

n&.iiTU>c 80, 86, 116, 150. 

nditt2^on\i&. 1 01. 

nd^nnoi (?) 95. 

n&.pdw I, 22, 47, 60, 109, no, 

143, 149, 170. 
nd^pdw^di 118. 
n&.pdit&.cic, ndipdw£i&.cic 

160, 161, 164. 
n&.p&ito\H 89. 
^^wp^.^5C'€\I^. 109, 126. 
niwp&.ct€77,io7, 1 12 (bis), 143. 
ndwpd^'2kIC<lAdw 100. 

^^.p^i•2kI•xo'^r, ndwp2^'2Li'X0T 

6, 53, 157- 
n&.pa.iT€i 52, 92, 93. 
ndwpdwKd^^ei 52, 82, 92, 96, 

102, 107, 113 (bis), 120, 175. 
n&.piotieTpoK 175. 
nd^pdwttojjioc 157. 
n2ipdwndwTHc 106. 
nd^pdwno\H 89, 100. 

ndwpdwnT(0AA2w 164. 

niwp«wTei 93. 

nawpeeniiw 147, 170, 175. 

na^peewoc n, 13, 22, 23, 24, 
58, 59, 69 (bis), III, 129, 
134, 144, 156, 165,169,170. 

n&.ppHcid^, nd^ppHcidw 54, 

ni^poTci^. 15, 52. 

n^wTi^cce 122. 

n«iTpi«wpX«<^, n&.Tpiiwp- 

XHC 19, 82, 83, 105, 106, 
107, 120, 122, 131, 

n€'xidwC 175. 
n£iee 78, 116. 
neipiw'^e 120. 
neip^^cjuo 152. 
^e\^w^5oc 90, 129, 140. 
ncAinTei 126. 


nepi €pi5a^';^€ 113. 

nepioTrpi^oc 72. 

nepicnsw 148. 

neTpjs. 89,90,97,103,122,136. 

nHiFH 54. 

nHpjs.'^e 146, 156. 

niee 55, 115. 

niii&.i5ic 129. 

nittdwKic 7. 

^m^w^, niti^.^ 108 (bis), 130. 

nip^.'^e, nipik'^e 10, 121, 173. 

nipa^cjuioc, nipa^cjuoc 1 46, 

152, 153, 159, 175. 
nicTeTre, nicTeire 13 (bis), 

17, 21, 29 (bis), 30, 35, 38, 

39, 42, 43, 44, 45, 85, m, 

114, 115 (bis), 116, 118, 133, 

147, 151. 
niCTic 29, 43 (bis), 57. 
nsc^c 70, 85, 89, loi, io3(bis), 

115, 162, 167, 175. 
niCTOC44, 77,78, 89, 90,102, 

124, 172. 
n\«wiiiw 62, 64. 
n\*».Koc 156. 
nXdwciAiw 6, 24, 84. 
n\&.cce 72. 

n\iwT2)wllOC 102. 

nXeRTpott 102, 103. 

n\Hi?€ 6. 

n\HK 6, 42, 73, 124, 125, 154, 

160, 165, 169, 170, 172. 
n^Hpo^opei 118 (bis). 
nTVTc^H 94, 155, 157. 
nTV-yeoc 176. 
n\Trpo?:^opei 119. 
n\Trpo?5opi«^ 126. 
niteirjut2v (nndl) 13, 14, 15, 

19, 20, 22, 23, 29 (bis), 30, 

32, 35, 39 (bis), 40, 41, 44, 
45, 47, 48, 58, 62, 74, 85 
(bis), 91, 96, 102, 103, 104, 
114, 115,121, 126,132, 143, 
145, 148, 149, 152,153,158, 
164,168, 171,173, 174^175. 

nwe7rA5i&.TiRon (nitiuon) 
48, 89, 90, 98, 100, 102, 103, 

nMe^rJJl^^To^^opoc (nn5^- 

TO?]^OpOC) 109, 121. 

noXeAiei loi. 

noXeAioc 16. 

no\eoc 176. 

no\e(oc 126. 

noXic, noVic 12, 26, 27, 29, 

45, 54, 82, 94, 97, I02, 106, 
125, 137,154, 158 (bis), 161, 
171, 175, 176. 

noXiTCTe 52, 55. 

no^TJUoc 150, 156, 158, 167 
(bis), 173. 

no\TT€Tre 96, 147. 

noTV^TTTeTAJiiv 96. 

no^T^i. 75, 76, 77, no, 

noHHpidw 115. 

noMHpoit 35. 

nonHpoc 85, loi, 155. 

nOKTpiiw 148, 165. 

noit-ypoK 172, 174. 
nomrpoc 127, 175. 
nopneire m (bis), 165. 
noptiH 135 (bis), 159- 
nopnidw, nopn*i\ 148, 153, 

157, 159, 162, 164 (bis), 165, 


nopnoc 109 (ter). 


noco 156. 
noco Jut^-WoK 84. 
noTHpion 46, 47. 
npew^ic 56, 81, 169. 
npenei 78, 145. 
npecfieTc 160. 
npeciSiTrTepoc 5, 30, 75, 114, 

123 (bis), 137. 
npo'^poxioc 3, 128, 132, 

135, 144, 175. 
npoeicTOc 114, 127, 
npoROHH 158. 

npOKOnK€I (sic) 109. 

npoRonT€i no, 152, 172. 

npotti2w 136. 

npoiioi2w 55. 

npoc 28, 77, 84, 96, 98, 114 

(bis), 117, 160. 
npoceTXH 59, 71, 123. 
npocRs^pTcpei 17. 
npocRTixei 48. 

npOCRTTKH 115. 
npOCTA.tC5AAiw 86. 

npOCT^HTOC 100, 171. 
npocc^opdw 16, 31, 46, 100, 

126, 139, 141, 144 (bis). 
npoTpene 55. 
npot^HTeve 134. 
npOt^HTHC 19, 55,78, 80,81, 


116, 121, 122, 129 (bis), 133, 
134,144,152, 156, 168,169, 

npo^q^H^jK 75. 
npog^Mpecic 98. 
npioTOK 77. 
mrr^H 15, 40, 64, 65, 66, 70, 

rtXh 26, 54, 60, 102. 

riTpcfoc no. 
ncDc 64, 67. 

cewTV^nict^ 23, 64, 65, 70, 89. 
ci.Xni'^e 65, 71. 
cdwHOkdwAion 58. 

Cd^pKIKOn 150. 

c^wp^ 22, 56, 62, 63, 68, 156, 

159, 162, 169,171. 
ceAAitott 112. 
ccAJinoc 52. 
cHJLAdwne 65, 112. 
ciAiion 22. 

CR^.lI'^^^V^€ 132, 133. 
CKdwtfxd^Xon 115. 
CRiit^OC 140, 141, 143. 
cRe^^w'^e 160. 

CR€n&.CTHC 21. 
CRHHH 12, 17,22, 28, 36. 
CRHtflOAAdw 126. 
CRipTa., CRipTiV 75, 137. 

cRonoc loi. 
CRT Wei 116, 131. 

CRTHH 157, 169. 

CR^^^^^'5€ 53. 

CJUL&.p&.R<^Otf 36. 
COTr*X&.piOlt, COT^iwpiOW 

2, 3, 173. 
coc:^i&. 89, 90, 100, loi (bis), 
102 (bis), 104, 167. 


co^oc 93, 95, 100, loi, 103, 

104, no, 115, 122, 159. 
cneROTT^awTiop 130. 
cnepAjLdw 24, 160. 
cnpxjt^w 102, 103, 118. 
cn\Hn 79,81,82. 
cnoT^H 115, 175. 
cT2^*a^ion 140. 


CTiiirXoii (?) no. 
CTiwTrpoc (c-*^oc and cpoc) 

i8, 29, 137, 152, 153, 157, 

160, 166, 173. 
CTiiTpOTT (C^OT) I, II, 174. 

cTA.irp(ot^opoc 127. 
CTepewAA^. 12, 28, 70, 73. 

CTeptOAJtA. {sic) 2, 4. 

ctoXh 7, 12, 13, 23, 36, 67, 

cToVi'^e 138, 162. 

CTpawTHXe^THC 126. 
CTP&.T1X CTpiw^i^ II, 164. 
CTp^S.'^^i.TH 175. 

ctt\\oc 70, 71, 85, 86, 

ctttXoc 29. 
CTCFC^eilHc 128, 131 (ter), 132, 

134, 135, 137, 138,139,140, 

141, 142, 144; CTHfeilHC 

cir\iK 5, 118. 
cTx*&.ne 64, 70. 

CTTJuflOTrVliW 158, 

cirjuiioii?piwt^ioc 102. 


cvMxnb<c\b^ 5. 
cttxahoii m. 
cTn&.c«e III. 

CTTKi^.C'COI^H 87. 

cTrtiis.^ic 120. 

CTTtHi'eitHC 128. 

cTrnc^p^wt^eTc 84. 

CTWH-^HCIC 168, 173. 
CTHH-^IHC 107. 
CTMHei*. 131. 

cthrXh^roc ioi. 
cTnTeVii. 27, 45. 
cTitTe^ei 77, 92. 

cirn;X;^iopHcic 67. 
cTrnge-^pion 155. 

CTHgopiey*. 106. 

ct]^oin?oc 65. 

c^p^^s'^e 11,28,33,35,39, 

45, 112, 113, 114, 116. 
c^piv^«ic 41, 63, 70, 112,114. 

C^HJA^. 108, 125. 

C5(^o\a.c^koc ioi. 
CitikXb. I, 10, 13, 15, 16, 22, 


46, 47, 51, 53, 54, 56 (bis), 
60, 63, 68 (bis), 69, 76, 81, 
82, 86, 98, 107, 108, 118, 
124, 125 (ter), 127,130,134, 
147, 160, 162 (bis), 164, 165, 
166, 167, 168, 170. 


C(OTHp (CHp) I, 2, 3, 4, 5, 6, 
9, 10, 12, 14, 16, 17, 19,27, 
48, 53, 56, 58, 59, 60, 85, 
131, 134 (bis), 137, 138,139, 
140,141, 142, 143. 

CCOTHpiiW, CU>THp Id*. 127, 


Tii\&.iniopoc 99. 
TJs^^encopoc 148, 164. 

TdwAlIOIt (TiJUieiOK) 73. 
TJV^IC II, 56, 63, 64, 71, 73, 
92, 93, 104. 

Tbi^b^y^H 168. 
Tb.^oc I, 5, 10, II, 12, 39, 

TK^b^ 120. 

Ti^X" "7, 158. 
TiKy^ir (stc) 9. 
Te^ioti 103. 


Te\ioc 20, 67, 93, 105, "i, 

Te\oiiiHC 135 (bis). 
Textttt 27, 53. 

THK 126. 
THC 126. 

toKjuok 78, 93, 113 (bis). 

TOK 126. 

Tonoc 26, 36, 39, 55, 57, loi, 
108,114,115, 139,141,143, 

TOT€ 6, 14, 22,24, 28, 31,32, 

46, 54, 55, 59, 60, 80. 

TOT 126. 
TOTTO 156.'^jw I, 46, 47, 139, 151. 

Tpi2W 47. 

TpiiwC 142. 

TpOC^H 62, 98, 99, 124, 125, 

TpTT^J. 57. 
T(OW 176. 

T^OKH 168. 

C^diK&.piOn 121. 
cj^&.tTTdwCI2w 56. 
Cl^dwCKId. 35. 

c^eonei 95, 115. 

c^eottoc 8. 

t^opei, c^opei 75, 124, 133, 



t^pA.^»€^\OTr 166. 
t^Tiw^H 64, 95, 168. 

^5^^W^wRH 120. 
?^TCIC 115. 

C^U)tfH 174. 
t^lOCTHp 98. 

X^^ipe, x^^P^ 12, 13, 32, 

41, 43- 

X^^^sKoc 168. 

X*^^***W0'5' 129. 

X^^f^J'ott 87. 

X^^P^^K^'THp 22. 

X«^pi"5e, X^^P'''^^ 56 (bis), 

57,82, 90,100 (bis),ioi, 115, 

139, 140,143,146,148,153, 
166, 171. 

X«^pxc,X^P*»'<^54, 56, 58, 59, 

81,91,93,96,100, 132, 147. 
X«^pi<^Ai«. 51, 104, 115, 140. 

X«^P»<^^i>^ 131. 

X^^PTHC 123. 

X«^wc 57. 
X^**A**^PPoc 162. 

X€ip*^'^OttI«>. 91. 

X^*po*xoKei 82, 92, 106. 

X^IWK 112. 

XHP^ 10, 93, 100, 150, 170. 

X^ton 14, 64, 99. 
X^€^*^'5^ I a I. 

XO^H 146. 
XOpTOC 130. 

XP^^<^ 120, 134. 

XPHXtii 170. 

XPi*^, XP'^'^ 56, 96, 97, 98, 
99, 123, 124, 136, 171, 173. 

X^pjw 59, 74, 83, 120. 

X^pHC'ei 96, 97, 98, 99, 

X<*>pJC 131 (bis). 

V^i^Wei 105. 

3 £ 


\^A.\jJlOC 88, 92. 
\]y'A.\AAlO'^OC 98, 119, 120. 
\^A.\THpiOtl 12, 23, 103. 

^T^X" 1,2,9,26,30,35,36, 
38,39,48,55,56,57, 72,73, 
77, 84, 89, 102, 103, 104, 
107,109,112, 119,121,123, 
147,148, 159 (bis), 160, 161, 
162, 163, 164, 167 (bis), 169, 
170, 175- 

10, 10 (interjection) 3, 1 1, 25, 26, 

89,92,93,99,101, 103,104, 
105, 106, 110,113,115,117, 
119,123,124, 125, 129,131, 

134,139,143, 144,152,155, 
159, 160, 165, 170, 171. 

to, the letter, 129. 

iO'^H 89. 

(oc^eTViAioc 48. 

gewiFioc, g\i?ioc 25, 37, 51, 

58, 90, 126, 128 (bis), 129, 

g<M5lfIdw 105. 

giwipe-^ROc 17. 

gJWA&Htl I, 6, 12, 15, 19, 20, 


47, 58, 59 (bis), 72, 74, 75, 
126,133, 140, 146, 172,175- 
For the form ^^ = 99 = 
diAlHit = 1+40 + 8 + 50, 
or 99, see pp. 20, 21, 23, 
25, 26, 33, 37, 126. 

gd.n\tOC 5, 153. 

g*.pAiJv 5, II, 12,14, 16, 82, 

g&'^OO.diC 79. 

£eenoc 55, 94, 96, 163. 
^ni-^e, g^eXni-^e 53, 155. 
g^nic, ge\nic 69, 91, 99, 

122, 151, 171. 
ge^ic 98. 
gepAJieneTTHc 12. 

gepAlHItHTTTHC («<:) 121. 

gepiULHnidw 12. 

g^pAJtllildL 100. 

^HC^eAKOH 172. 

giepoc 76. 
giepov|;i^\THC 86. 

gIRiwIIOC, ^IKd^ltOC 96, 146, 


glKCOtf, glKlOtt 6, 22, 24, 62, 

72, 143, 166, 174. 
2}^^ 119. 

£l\lRI&. III. 

gic&.i?i5e\oc 129. 
gicoc 63. 

gicTopi'^e, gicTopi'^e 75. 
go£io\oc 85. 

goXoKOTTIWOC 120. 
gO^OROT'^KOC 120,121,125. 

go\(oc 56, 78, 79, 80, 107, 

gOAAOlWiw 158. 

gouioKOC, gouioicoc 54, 81, 

161, 171. 

87, 92, 99, 107, 108, 114, 

115, 124, 164. 
gojutooTcion 47, 48, 58. 
£on\on 155, 166, 169. 
gopoxi*. 51, 83. 
gocoK (€it gocon -^e) 65, 

66j III, 116, 170. 


gOT^II 52, 54. 

^^pdiOAAen 97. 
2^p^JUl&o'^^^e 12. 

^pHTOIt 82, 1 13, 122,128, 133. 
^pCOU-dtlOC lOI. 

gyxiw-xHc 117. 

gTOkOtlH 168. 

gTr^pi&. 12. 
gTreepw^i^iiTHC 102. 

gTGpWgTUllIOC 102. 

gr^d. 118. 

gT\H 162. 

gTTAiepoc 55. 

gTAineTe 10, 12, 17, 22, 36, 
37, 66, 103, 143. 


gTxineTC (sic) 35. 
girjuiiioc 10,18, 20, 21, 22,23, 
24, 25, 26, 71. 

gTn&.p;)^oitT«w 153. 
g^rnepeTHc 39, 97. 
grnnpeTHc i, 3. 
£Tnoe€cic 75. 
grnoRpHTHc 172. 
grnoRpicic 8. 
g^jrnoRpiTHc 154. 
gynoAAeme, grnojuieine 

i47(bis), 150, 153, 175. 
grnoAiitte 40. 
grnojutowH 90, 127, 146, 167. 

gTnOT^.CC€ 152. 

grnneirc 171. 
gTnnHp€(?) 88. 
grncopawon 141, 142. 
gwc 64, 109. 

gwcTe 30, 35, 140, 148, 157, 
162, 163. 


dk.d^p(A>tt 86, 87, 93, 122. 
&il6^.I\OTAJl 150. 
^MawTOiK 1,5,9. 

iiii^en&.c?(o 151. 
dw^eX 100. 

^^b.^b.xx 25, 95, 122, 146, 
152,157, 171. 

diipdw£2JUl, diMdw 127. 

i^fepevgiju, «k.nii. 79, 81. 

d^pid^e 23. 

e^'^dJUL 6, 13, 16, 20, 21, 22, 


68, 69, 134, 157. 

2^<X(A>tt&.I 159. 

dwtt'xpe2wc 29. 
diOdwifdwCioc loi, 129. 
dA'diKio£t 83. 

dwICdw&.K 83. 
d^ICd^K 83. 

d.Xe^^.ifii.peTc 105. 
dw\c]^dw 129. 
^w\^5^.xoc 30. 

dwAJL2v\HK 1 01. 

^jueiiTe, KjumTe i, 2, 9, 99, 
135, 140, 148,149,161,167. 

djLioppe^ioc, djuioppd^ioc 
loi, 154. 

d^tldwHIdw I. 
^'^'^^X**^ 120. 

A.noW(oiiioc 176. 

^wCOTH\ 23, 24. 

Jw^^othX (?) 13 ; see ca^pa^- 

c^otthX 23. 
^.X^po^ciiw 36. 

£i^iiT\(A>n 157. 

^d^pttdild^C 155. 

£i2vpeo\oA«.iiioc, fidk^peo- 
XojuaJioc 17, 21, 27, 30, 

31, 43- 
^epcniKH 10. 
£iHe\eeAx. 135. 
fii^poc (?) 54. 

fclRTlOp 126. 

fiippoc 54. 

C^iw&piHX 24, 136. 
^5iwioc, a son of Death, i. 
i?A>\€aw'x 173. 
i^a^XiXi^ii^, C5iw\i\*^iiw 16, 

31, 32. 
f?egeiiit«. 3, 56, 57. 

I5H10W 66, 99, 160. 

^^iG-^ei 108. 
i?o7Viiie 167. 
c^pHr^opioc 105. 

5IS^ (David) 78, 86, 98, 102, 


'XdJUlIdwHOC 82, 105. 
•ik.ii\l\&. 158. 

-^^wrnHX 87, 150, 151, 157. 

*a.I*XTJJlOC 34. 

•^iJUKoeeoc 168. 
•xTjmioc 136. 
*ai.iofeiT 81, 95. 

€^(A)itg|, iwn«w 146. 
e-a^eAi 66, 

eiCOgjMtKHC 129. 

eXiciwioc, e\ic«wioc 103, 

io8, 152. 
€\iCA.ioc, an Elder, 114,123. 
eXTTcawfieT 132, 136, 138. 

€\tC&.IOC 121. 

e\(A>i 21. 

eituix 157- 

enHc^ 75, 123, 124, 125, 126, 

enuiinr^oc 126. 

eveiXawT 62. 

evt^pawTHC 66. 

e-ygew 21, 22, 26, 67, 68, 156, 

eTTge 21. 
e^i^ecoc 51. 

126, 129, 132, 138. 
"^opofiawfieA 104. 

h\ = icp^jttX g. V. 

H\liwC 150, 162. 
HpiO'XHC 129, 130, 135. 
HpiO'^IdwC 130. 
HCdwIdwC 69. 
HCi^T 83. 

HTA.\iai 39. 

ed^'^'^diioc 17, 30. 
eeonicTOc 176. 
eeo^-rTVoc 129. 
eeto'^opoc 105. 
eeio'^opoc, &.na^ 127. 
ecoe 126. 

eiOAAA^C 29, 34, 38, 40, 41, 42, 

Idi.KK(A)£lOC 30, 95, 138. 
ldwK(0&, I2VK(0& 25,83,84,103, 
104, 131, 146, 153. 

i\K(o£toc 30, 171. 
id^Ka)£ioc, Apostle, 10, 29, 76. 
IdiO> 5. 

ie\HA& 26, 29, 39, 103, 134, 
lepeAiii^c 78, 99. 
lepHjjiidwC 163. 
le'i^eRi^.c 69. 
ie'^€RiH\, le-^eRiH^ 78, 144. 

leCOTT 1 01, 154. 

leawXiiw 27. 
•iXXa^pTH (?) 48. 
iimoRew'^oc 129. 
lOp'^^.tfHC, iop':^d^ttHc 63, 


lOTT^A. 153. 

lOTPi^i^I, 10T^&.I 6, 9, II, 

lOT'^A.C 6, 8, 157. 

icyxeie 157. 
icawdwK 25, 83, 146. 

ICiwR 83. 
ICRi^pilOTHC 6, 8. 

ih\ (icpAJi\) 23, 84, 87, 88, 

89, 97, loi. 
ichTV. 147. 


iCAife 25, 72, 79, 157. 

i(on2^'^di£t 104. 

ujSc (lOigi^nKHc) 59, 60, 63, 

64,70, 97,98, 99, 106, no. 

icoc, the Apostle, 113. 
ICOC, the Baptist, 175. 
HOC, the Archbishop, 92, 175. 
I IOC, the Elder, 114, 116, 122, 

124, 125. 
ICOC^^t^^^T 161, 162. 
I(OCHC§ I, 93, 104, 131, 136, 

M7, 157. 

iiogewiWHc 29, 51, 53, 54, 55, 

56, 72, 98. 
iCO^d^niUfC, the Apostle, 155. 
iiogevKliHC, the Baptist, 128, 

129,130,131,132, 133,135, 

136,137,138,139, 140,141, 
142, 143, 144. 
llOgiMlllHC, the Archbishop, 

Kdw'XlH\ 23. 
Kd^eitf 172. 
KdwpAS.€?V.OC 80, 82. 
KdwC]^d^pn2wOTJUL 10. 

R^T 82,94, 97, in, 125. 
KHAAe 87, 103, 105, 136, 160. 
RoWoooc 91, 92, 93. 
KOXlC^IOtt 2. 

Ropiiteioc 109. 
RTrpiWoc 129. 
RiocT^.n^'^nonoTVic 92, 128. 

Xd^ditt 83. 
\a^'5».poc 95. 
TVd^TionnoXic 126. 
Xi\ ^i&. 40, 84. 

XOTR^.C 139. 

\a>T 152, 172. 

A«.*wC«*X^\lWH 10. 

AjL&.eedwioc 128. 

jji&.eei&.c 138. 

Aidwpidw, Ai2s.pi&., the Virgin, 

10, 12, 13, 14, 16, 22, 32, 

132, 156. 
Utd^pid^, sister of Martha, 10. 
JUd^pidw T&> IdwR(o£lOC 10. 
AAd^pid^ TJUiwl?'2k&.\inH 10. 
AA^^pig^^.!! 12, 31, 33, 42. 
JJld^pROC 139. 
JUiiK^Tb^ 10. 
JULbJT^KlOC 30. 
AA2wTeidwC 30. 
JU€^;)(Mfp 6. 

x3ieX5(^ice*xeR 93. 

AlCpROTpiOC 126, 175, 176. 

AAecono'^kdJuidw 83. 

JJtlCdwR 151. 

Aill^^iiHX, AlI5(^iwH\ 15, 1 7, 

60, 61, 63, 64, 65, 71, 139. 

jlii^&.h\, Archdeacon, 126. 
JUIO-TCHC 25, 84, 86, 87, 88, 

89, 97, 98, 102, 104, 105, 

122, 152, 157, i6o. 
JUIOTCHC, a monk, 123. 

ti&>£io'5^o*2kOnocop 151. 

KiwTH lOI, 154. 

nemeTTH 95. 

niRO'XHJULOC 176. 

nioge 25,91, 103, 134. 

O'^IiiC 104. 

o\oc]^epnHc 157. 


OT^iwI II. 
01F*^bAlK 150. 
OTpiiwC 158. 
OTpiH^ 23. 

ndi\dJucon 105, 127. 
n*wp&.*x€icoc 153, 164. 
n&.pdw'xicoc, nd^pdi'xicoc 


153, 157 (bis). 
n&.pawR\HTOc 19. 
n^.p'^eicoc 37. 
nNpAJtoTTe 18. 
niwc;)(;^i. 105, 106. 
n&.T7Voc 79, 89, 93, 96, 104, 

no, 139, 155, 159. 
n&.T\toc 109. 
^^w3^(oxl(A> 129. 
nd^^dju 91. 
n&.£OA&(o 175. 
ndw£(A)At.(0 1 01, 105, 146, 175. 
neii'^ROCTH 18. 
npcoc 96, 97, 121, 124. 
necTiieioc 80, 81, 92. 
necTrneToc 80. 
neTpoc 12, 32,33,41,43,45, 


143, 155- 
neTponioc 127. 
ncTpiomoc 105. 

p&>ROT€ 106. 

cdJ^dwcoe 21, 159. 

CdwXu)AAK 10. 
CajUi^piTHC 102. 

c*juioth\ 86, 104, 122, 152. 
CdJUL^roin 158. 

Cd^pdwKinOT 176. 
[c«^p]&.t^OTH\ 23. 

c«^peioT[H\] 23. 

CA^pOTt^OTH^ 24. 
C&.TiWK*.C 6, 7, 10,57, 119. 
C€'Xp&.K 151. 

ce'xeRiHX 139. 
cepenTA^ 150. 

C€THpoC 120, 176. 
CliUKOIt 10, 30. 

csion 103, 154. 

CIlO?52VtlHC 34, 36, 38, 40. 
CKOt^ItfHC 35. 
CKH 175. 
00*^04^2^ 172. 

coXojutcott 69, 103, 104, 115. 

C0T*.I1 94. 

coTCik.tiniw 10, 157. 
co^oc 78. 
CTe^^^^noc 175. 
ctXcothc 30. 

CTpiA. 83. 

TA.i&GKItHCe 146. 
Ti^pTi^pOC 148. 
T^Oi 126, 175. 

TOOT H H'soeiT 40, 59, 73, 

TOOT n TceitTH 77. 
TOOT it Tcen-^ 75. 

TOOT it TCKTei 123, 126. 
TpTC^WIt I. 

TceitTH, tcKth 77, 86, no. 
tcKt€i 123, 126. 

TC€lt^ 75, 91. 

Ta>£i€ 132. 
([g&.pdw(0 94, 172. 


c^eitT(on 2. 

£i&.pXJlOC (?) 30. 

t^iXmnoc 29. 

g&.pAAOCIH\ 23. 

?5i\o^«eiiHc 10, II, 12. 

^h\€I 112. 

^i^icion 66. 

gH\l2vC, 2h\i&.C 80, 82, 84, 

97, 98, 103, 152, 157. 

X«^H^ ( = aiix^h\?) 175. 

£P^^ 157. 

^^w\•^^wI^. 150. 

2Y^iK^b.n\ 23, 24,81,84. 

yibJ\f:^b:\oc 151, 159- 

g^pe^euRiw 83. 

^evKiittiwioc 100. 

g^piO-XHC 10. 

5(;^&.p^.e 162. 

giopciecioc 105, 127. 

^(I^O'TCiw 10. 

^([^piC'^i.KOC 82, 90. 

<x£x&e 92. 

5(;^pTrcocTOAioc 128. 

'SHHJUte 109. 

'2&K1JLC 92, 97, 121. 

toi^ 154. 

(o^idwe 2. 

'^^'pic 66. 


diMid^, Chald. N3K, 23, 127. 
iVXiOHdil, Heb. ""yiK, 159. 
b.'KTsjiKois^ib., Heb. n; i^b, 

dwUUItt, Heb. |10K, 14, 176. 
JUdwHKdw, Syr. |ix».', Chald. 

N3D, Arab. ^,174. 
AieXg^, Heb. n^D, Arab. 1^, 

172. ^ 

cdiidiioe, Heb. nixny,! 21, 

c&.Mi.Ton, Chald. Nnac', 150. 
cep^^t^eiK, cepd».qjiM, Syr. 

^ia>y 5, 10, II, 14, 17. 

19, 30, 63, 70, 71- 
5^epoTfeei«, 5(;^epoT£iitt, 

X^spo^^^^", Syr. ^ow>, 
5, II, 12, 14, 15, 19, 23,29, 

30, 73. 

' The hieroglyphic ^orm is | ^ ^' ^ ^ ^ j or | ^ 

"J^^ r^ — ^"1 N j \^ See Burchardt, Die AUkanaandischen Fremdworte, 
J^ L 31 J I I ^ No. 1207.